* ««

CONTENTS.

BOOK L

CSAP. PAOB

Tta IMTiDe Aathontj of the Holy Seriptmca . . ix

cnAF.

PAOB

PARTI.

L OrmMetoMOi/of the

cftue 2

II. M £fleet 12

IIL „ Solqeet . . U

lY. » Adjonet . . 19

?. OfaalroBjr . . 29 TL Of a Kettphor ia gene-

YO. Of eii AnthrofW|Nith7 ' 40 The purti end menben of a man attriboted to God. • . • ibid. BoBaa afleetioiia «•• cribed to God . 48

M aetioiia aieribed to God. ... 50

A^oooU aaeribed to God 65 TIIL MeUphore tnnlated tnm other eieatane to God. . • 76

Actiou of Hf ing cieatoree

aeefibedtoOod . 77

The parte and membere of a living ereatnra aaeribed to God. • 78

n. OfaPhMopopna. . 88 X. Mcta{ihorB taien from

Ged,&e. . 97

,• Angda 99

M Heaven • • 100 „ Light 104

l^me 106

Tire 109

Air • . IIS

Weter 117

Serth 124

Jl. „ Iffinerala, Plants,

aod firing creelnree 128 Inanimate bodiee ibid. TUngs growing ont of theeerth ISl

„ The otive tree and its

freit . . 185

„ The Vine 186

„ Com, fte.. • 188

.The Parte and memben

of living ereatares . 141

Metaphors taken tnm the

kinds of living ercatoxts 147 JOL H Man and what be-knigsto him 156

„ A hnnwn bod/ and its

perts ibid.

„ SoA things as eoneem

thelileofman 161

«, Hmnaniaie . XI2

n

ra

n

•>

n

The varions diiferenees of mankind . 165

„ The varions Aetions of Men . 168

nie eontaining snb* jeeU .170

„ The varions sdjonets of men . . 178

XIIL Saered persons and things • 178

M Men saered to God 179 Flaeea ssered to God ibid. M Saered rites . • 181

XIV. Of a Sjneedoehe . 184 X\. A Sjrneedoehe of the

res . • • • 186 ., Whole 186

XYIL ., Part . . 187 XVUL Of a Catoehresis . 188

XIX. OfanHyperiioU . 189

XX. .Of an AUegory 192

XXI. Of a Proverb . 196

XXII. Ofan Jlnigma . 197

PART n.

I. Of the figmreaof a Word 199

II. Of a Paronomasia . 201

III. Of Antanaelasis . 202

IV. Of the figures of a sentence in Logism . 208

V. Of an Srotesis, or inter-rogatbn • 210

VI. Of the flgnree of a sentence in Dialogism . 212

VII. Of other sohemes of Sentences and Amplifleations 218

1. Schemes taken from

Censes ibid.

2. ,', Adjuncts Mkd eirenmstances ibid.

3. M Bisparatea or different Things 214

4. „ Opposites or Contraries . .215

6. „ Comparates 216

6. „ Division ibid.

7. „ Definition ibid.

8. „ Testimonj 217

OP TYPES.

Artidel. The Definition of

a type . . 225 n. Of the DivUion of Tjpet 228 IIL Of prophetical Types

and typical and

symbolical aetions ibid.

CHAP. PAOl

IV. Of prophetical and

typical Visions • 826

V. Of an historical Type

and itsfint

division • 281

VI. Other Divisions of

anhutoriealType 282

VII. Nine Canons or

mles eipoonding •Type . .

OF PARABLES.

1 The definition of the

Word and Thing . 288

2. lU Division ibid.

8. Canons respecting it 289

BOOK n.

Metaphors, &e., respecting

GodtimEstiier . . 241

„ Christ . 814

„ Spirit . 492

BOOK III.

MeUphors. &c. that lelaUto the Word of God . 826

BOOK IV.

MeUphors, &c, respecting

vraee 89V

Baptism. • •*?

The Lord** Supper 641 The holy angels of God, and the sool and spirit

of man ^*

The Church of God 666

Men . . 716

SainU . . .721

Wiched Men . 777

", TroeMinUters . 828

False Ministers . 858 The Chnreh of Borne,

Mystery Babylon 862

Sin . • • ®?*

ThcDeva . . «J2

The Day of grace . v28

The means of gnwe V2»

andgodlinese . 281

Aifiictions • 987

„ The World, the lila

of Man, and the fonr

last things ^•^ Moses-Vail removed ;er^<rf

•I

*•

»

fi

M

»

»•

»

>»

•I

the Old Testament ezpl

PBBFACE.

Tbk diyine wisdom treasmed ap in the Bible, although nnadomed with the pamt of hmnan eloquenoe, ffjes us a rich profasion of a graTe, genuine, and majestic dignity of location, soitable to those sacred mysteries it unfolds. The best evidence of which is, the taste and eicperience of that sweetness, which many haye found in it. Augustine says, That the Scriptures seemed rude, and unpolished to him, in comparison of Cicero's adorned style, because he did not then understand its Inieriora, i. e., inward beauty; but when his mind was illuminated to understand them, no writing appeared so wise or even doquent. Gregory Nan^danzen, a man of prodi^ous wit and learning, when he came to take to the study of this sacred philosophy, vilifies all other ornaments of literature amongst the Greek philosophers. And not only Nanzianzen did so, but the learned Paul also. By the very preoepts of Rhetoric, what may be one man's eloquence, may be aootber'a foUy, because the style must be suited to the various circumstances of peraoDS and things. The lawyer pleads eloquently, and strives to move the affections of others; the judge pronounces the sentence gravely, and the kmg commands. But if the king persuades, or the Judge eontends, they throw off the person of a king or judge, and aanme the .person of a subject and pleader. What then is the law of the King of kings^ and Lord of lords ? Do we think that Jehovah will use inductions as Plato, ^llogisms as Aristotle, ^iphonemas as Goero, subtleties as Seneca, or any artificial syntax ? If a foyal edict was published hi school syllogisms, every wise man would laugh at it. The mors ^ain the word and law of the Almighty is, the more becoming the divine Author and I^awgiver, and profitable for mankind, as more easily understood, and being like bread ieo(»unodated to every palate. Yet there is in God's word a peculiar elegance, which even a Homer, or a Cicero's language, when justly compared, is but puerile. The very exordium of the book of Isaias, is a full demonstration of this, to every candid reader. And it may be safely asserted, that consideriAg the method and style, that was thought most omwiient by the sovereign Dictator, that the argument which it treats of, and the manner of ei^ffession used, no other writing can parallel it. That which is holy is also veuentble, and such things need no flourishing illustrations; and because the multitude of readers is promiscuous, it was needful that it should be understood by all, because every man is concemed 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 in Greek, which was the most universal language of that time. Here we may note the impiety of such as prohibit translations of it, or keep it from the common people, so as they are not to read God's word, but as the priests please. Blessed be God, we have the Scriptures transhtted in our mother tongue, and it is the duty and interest of

ti PBXVJLCE.

erery boqI to convene with the word of God. Is wisdom and nnderstanding num's most invaluable jewel ? Where is he to find it ? Let wisdom herself be the gnide—" Search the Scriptures," Ssc^ which, as the beloved apostle saith, " are able to make Mb wise unto salvation through fedth in Jesus Christ/' John v. 39. How to obtain it we are elsewhere told, '* We must ask it of God, who giveth liberallyj and upbraideth not, and it shall be given to us," James L 5. It is to be *' Sought for as silver, and searched for as hid treasure," Prov. iL 3. He who sincerely gives himself to prayer and meditation, and resolves to be in the pursuit of this chief of blessings, may assure himself of success, having the promise of a £edthful God who cannot lie.

•

The means are great, and the encouragement great beyond comparison, it is therefore the interest of evexy one to converse with the word of God, to obtain a purchase so eminently dignified with the title of Principal Thing. The Scripture is a large field for spiritual employment, and it is obvious to every one's observation, that it abounds with metaphors, allegories, and other tropes and figures of speech. And having a particular inclination to study the nature of metaphors, tropes, and figures, principally for the edification of my hearers, I betook qiyself to preach upon some metaphors, which, by the aid of divine Goodness, wanted neither success, nor the general satisfiu^on of my auditoiy. And having many brief heads of my notes by me, it was judged worthy my time and pains to compile the work before thee; and to render the utility of the work as valuable ^^ as I could,. I applied for the assistance of men most eminent in piety and literature, and was so happy as to succeed in the application. I must confess my own inability for the undertaking, but the Christian, and candid reader, will cast a veil over human frailties, and accept the will for the deed. As for carpers and censuring critics, that are pleased with nothing but their own performances, such gentlemen are beneath regard. I have, met with an objection against my method, viz., that no parallels are to be drawn beyond the scope of the text—To which I answer, that I have endeavoured with all diligence, to conform all my paiallels to plain Scripttore, and the analogy of the orthod<Iz ftith. If I go beyond what the scope of a particular text is, yet I agree with the general tenor of God's word.

And as metaphors are terms borrowed bom things that have divers properties, as &r as they yield parities, or disparities, with the object represented, they may be safely used. As for example, God (in a metaphorical notion) is called a Fathor; how can a parallel be limited, till you apply all the beneficial properties of a natural fiither ? It is therefore demonstrable to every one, that the volume cf God's word abounds with metaphors, allegories, and other tropes and figures of speech. Similitudes or metaphors are borrowed from visible things, to display and illustrate the excellent nature of invisible things. Yea, heavenly things are often called by the very names, that material or earthly things are; which is not to obscure, or hide the meaning ot them from us, but to accommodate them to our understanding. God by a gracious ffVYKaiaCaviSy or condescension, conveys the knowledge of himself, and spiritual things, by preaching them by thdr respective earthly or terrestrial similitudes. " If I have told you of earthly things, and ye believe not; how shall ye believe, if I tell you of heavenly thiogs ?" John iii. 12.

The Sacra Phiiologia, was more particularly designed for the benefit and assistance of

PREFACE. VU

joxtag students and ministers. And it is certain, that no class of men have more need of letmingthan the ministers of the Gospel, because their employment is of the highest concern, Tiz., rightly to divide the word of truth, and therefore that sacred office is not to be intra* ded into, bat by persons duly qualified, and called. And most certain it is, that hnman Ixtemtnre without grace, has often proved a dangerous enemy to the Christian religion, and barely considered in itself, gives no right to the exercise of that sacred function, any more than the meanest of mechanical arts. For, as Dr. Carlton, formerly bishop of Chichester, well says, " That a layman that hath the Spirit of God, is better able to judge of the dmrdi, and its members, than a man in ecclesiastical function, that hath not the Spirit of God." .

And Joatin Martyr excellently says, ** InfeUx est sapiefUia extra terbum Dei eapere" So that it is not the formality of academical degrees, nor any philosophical dexterity, which is to be exercised in the things that may be known by the light of natural reason, nor tariety of languages, that qualifies a preacher. He that ministers the word, ought prin* eqiaUy to experience the grace of Grod in his oWn heart, and the power of it, in that gland and evangelical Work of regeneration; as also to understand those blessed mysteries of the sacred Scriptures, that he may unfold them to others, and have a lawful call, which altogether constitutes, though he never saw a university. This reason was given by the royal Psalmist, " I have believed, and therefi)re have I spoken.'' His faith being the authority for his prophesying, or preaching; yet I would not be understood to disparage hmnaa learning, for it is excellent in its pbce, m^hen rightly employedi The knowledge of the original languages, in which the Scriptures are penned, is of very great atility^ that We may converse with that sacred book in its own emphatical and native idiom; so that this kind of literature is good as a handmaid, Hagar-like; but if it must needs be mistress^ and nsorp anthori^ in the fiimily; if like scoffing Ishmael, it will mock at the Spirit, and the simplicity of the Gospel, let it be cast out. To aid such whose Christian minds incline them to instruct others, when their tender years have lost the education of hmguages, I should xejoioe: but that the same time would strongly recommend them to be indefiitigable towards the attainment of the Hebrew and Greek hmguages.

And Beader, as I have introduced the types into the work, it is necessary to inform thee, that I believe there is a great difference betv^een metaphorical and typical Scriptures; yet I flattered myself that the work, instead of being iigured, would be more acceptable thereby. And because some may not readily understand the difference, I will give you the <^iinion of the learned. 1. Types, suppose the verity of some history, as Jonah's being three days and three nights in the whale's beUy. When it is applied to Christ in the New Testament, it supposeth such a thing was once done. Allegories have no such si^poettion, but are as parables, propounded for some mystical end. 2. Types look only to matter of &ct, and compare one &ct with another, as Christ's being slain, and lying three days in the grave, to Jonah's lying so long in the whale's belly. But allegories take in words, soitences, and doctrines, both of fiiith and manners. For instance, I will refer yon to the marriage of the king's son, as recorded in the twenty-first chapter of Matthew. 3. Types compare persons and facts under the Old Testament, with persons and &cts under the New, thus prefiguring another to come. Allegories regard matters in hand, and intend the explaining some mystical sense upon the word, which at present they do not seem to bear. 4. Types are only historical, and the truth of fiiCt agreeing in the antitype, makes them up. But allegories are not intended to clear fa^tSj but to explain

TUl PKEFJLOE.

doctrines, affect the heart, and oonmeetlieoonsdeiiee. As Nathan made use of a paraUe to convince David. Hence numy learned and judicious persons are of ojKLnion, that allegories and metaphors are more extensive and,comprehensive in their meaning and application than types; thougbcareooght to be had that they are not run heyond the analogy of fiaith. And now reader, thou mayest perceive that what I have received, I am willing to communicate. Talents must not be hid in napkins. And that this compilation may bring glory to God, advantage to thee, and to the church of Christ in general, even for ages to come is, and shall be the constant prayer of him, \fbo is willing to serve thee in the work of the Gospel for Christ's sake.

y

THE

DIVINE AUTHORITY

OV THK

HOLY SCEIPTURES.

The main scope of this work» being to offer some assistance towards the explaining and finding out the true sense and meaning of the Holy Scriptures, it will be convenient, acoording to our promise in our specimen of this undertaking, to premise something tooching the divine authority of that blessed book. For though it be commonly owned by Chr^tiaiis to be the word of God, yet since on the one hand, there are, especially in this atheistical age too many amongst us, whose love of sin, and resolutions to continue therein, tempt them to seek for shelter in bold contempt of, or subtle cavils against tbose heavenly oracles; and on the other hand, not a few poor souls are sometimes shaken with temptations, and know not how to discharge themselves from the ensnaring questions that they are often attacked with, touching the divine original and authority of those sacred records; not so much for want of assent thereunto, as of a right understanding or consideration of the grounds of that assent and the true formal reason thereof; therefore that with a perfect security to our present and future welfare, we may rely on that book, as thein&Uible storehouse of heavenly verities, that great and only Revelation, whereby God does inform, rule, and will judge the world: we shall set forth some considerations evincing this most important truth : but finding that divers able and worthy men have of late written most learnedly and excellently upon this subject, we shall upon that account be the more concise; and though we have said but little, yet we hope enough to satisfy any rational considering man, and confute the vain cavils of the adversary; for all along in this essay we strive to join perspicuity with brevity, and to speak so plainly and familiarly, that the weakest capacity may with ease gather it up; the neglect hereof having rendered the labours of some othei*s on the same subject less serviceable to the vulgar onleamed reader. It being our great design to endeavour the help and establishment of the nnskilful, and to assist weak Christians; knowing, that if Satan can once bring them into a diffidence of the truth and authority of God's Word, he at the same instant shakes the very foundation of all their hope and religion:" And if the foundation fail, what shall the righteous do r Psal. xi. 3.

That the seripturey or booh called Hie Bible, is of divine original, inspired by the Spirit of God, and therefore ofinfaUible tntth and authority appears.

I. -By the contents, or matters therein discovered and treated of, which are so tran-aeendentiy sublime and mysterious that they could never be the product of human in-Tentkm, or discovery; and therefore though written by men, as instruments, must needs be revealed from above: for what human brain could ever have imagined a Trinity in the Deity, Matt, xxviii. 19,1 John v. 7; or such an existence of one simple essence as this book acquaints us withtd ? It describes the person of Christ, so plaiidy, fitljy and excellently, that if the mind of man consider it attentively, of necessity it most needs acknowledge, it doth &r exceed the reach of a finite understanding. It diaeovera unto us the misery and corruption of man by nature, together with that general defect of the whole creation, which though some of the heathen had some glimpse iA, yet coold never find out tiiie cause, nor how it came to pass; no finite intellect oould ever have traveUed into such heights and depths, touching the nature of God and his eternal counsels, that stupendous contrivement for the salvation of men, that the second Person should descend from heaven, and assume human nature into a conjunction with the divine, take upon him in his own Person the sin of mankind, and die for the world, thereby making a satisfaction proportionate to infinite

justice, so that God may show the utmost act of mercy, in a conjnnction with the highest exercise of justice: nothing less than an infinite understanding could have found out expedients to reconcile those two infinite attributes, in Ms dealings with an apostate creature. It unfolds the covenant of grace, which God made after the &11, all which can be drawn from no other fountain but divine Revelation, 1 Cor. ii. 7, Eph. iii. 4,5. It contains the law of God, which is wise and just, the GentUes themselves being judges, Dan. iv. 5, 6,7. Li its precepts shines forth its divinity; 1. The surpassmg excellency of the act, requiring that we should deny ourselves in all tiiose things wluch the corrupt nature of man cleaveth to, and hateth to forego. 2. The wonderful equity that doth appear in every command. 8. The admirable strangeness of some acts, wMch a natural man would account foolishness, and yet prescribed as absolutely necessary, John iii. 36, and viii. 24: shows its divine original. 4. The manner how obedience is required, viz., that it proceeds firom apure heart, a good conscience, and faith unfeigned, Deut. vi. 5,1 Cor. xiii. 1,1 Tim. i. 4, 5. Take a view of the ten commandments, are they not plain, brief, perfect, just, extending to all, binding the conscience, and reaching to the very thoughts ? And do not all these tlungs commend unto us the justice, wisdom, holiness, omnipotence, omniscience, perfection, and absolute sovereignty of the Law-maker ?

It is a book that comprehends an universal history of the world, past, present, and to come: its contents reach as far as the first foundations of the earth and heavens, give us an account of God's Revelations to man ever since his first make, and the particulars of an intercourse between God and the world, for near upon two thousand and five hundred years, before they were any where extant upon record; what other book, since the world began, so much as pretended to do this ? A book 1 which as it was sixteen hundred years a writing, (for so long it was firom the time of Moses, till John closed it with the Revelations;) so the matters it treats of, are of the most excellent nature and highest.concemment.

To give the world a satisfactory account not only of its original, but of its end too; to bring man acquainted with his true sovereign happiness, and a most wonderful and astonish!]^ method of reconciliation with his Maker: its promises are everlasting gloiy, and never-fading crowns: its precepts perfect righteousness. Gal. iii. 10, and altogether such as tend most to the honour of God, Uie happiness of a man's self, and the quiet of the world : its threatenings are of miseries that are endless: its whole tendency is to a prospect beyond the grave: what heathen ever so much as dreamed of the resurrection ? \Vho but the Lord could be the author of such laws, that can only give eternal life, and inflict eteinaldeath? thereof to be divine. In a word, its general subjects are mysteries no where else to be These things can move the conscience of none, but such who admowledge the precepts heard of, and without such a manifestation, unconceivable. Now considering the premises, what less than infinite wisdom, can be the supposed author of such a book ?

II. By its antiquity. The Books of Moses, wherein in promises, prophecies, types, and shadows, the sum and substance of all the rest of the Bible is comprised, were the first writings in the world, next to those by the finger of God on Mount Sinai This is fully proved by Justin Martyr, an ancient writer, that lived within one hundred and tlurty years after Christ, in his Paroenetic to the Greeks; who, comparing the times of all human writers, poets, philosophers, historians, and lawgivers, esteemed most ancient, demonstrates them all to be but punies to Moses. Eusebius also, who followed Justin Martyr at about two hundred years distance, in the second and third books of his evangelical preparation, prosecutes die same argument at large, and from abundance of testimonies and confessions, out of the best and most authentic Heathen authors themselves, undeniably evinces, that Moses was the most ancient of all the writers that were known or named amongst them. And Tertullian so confidently upbraids the Gentiles in this n:iatter, that we think it not amiss to redte his words, in the 19th chapter of his apology. " Our religion," saith he, speaking to the Heathens," far outdoes all that you can b<»st of in that kind: for the books of one of our prophets only, viz., Moses, wherein it seems God hath enclosed, as in a treasury, all the Christian religion preceding so many ages together, reach beyond the andent^t you have, even aU your public monuments, the antiquity of your originals, the estabUdiments of your estates, the foundations of your cities, all that are most advanced by you in all ages in history, and memory of times: the invention even of the characters, which are interpreters of sciences, and the guardians of all things excellent: I think I may say more, they are older than your very gods, your temples, oracles, and sacrifices. Have you not heard mention made of that great prophet, Moses? He was cotemporary with Inachus, and preceded Danaus, (the ancientest of all that have a name in your histories), 393 years: he lived some hundred

of years before the ruin of Troy. [And Homer, the eldest writer among the Grecians, one lived, as Pliny saith, 260 years after the subversion of that city.] Every of the other prophets succeeded Moses, and yet the last of them was of the same age as your prime wise-men, law-givers, and historians were."

So that it is a thing out of dispute, that for antiquity, neither the writings of Orpheus, or Homer, or Trismegistus, or Pythagoras, or Berosus, nor any other, can compare with the Pentateuch. These gray-hairs show them to be the offspring of the Ancient of days; for truth is always the first-bom.

And if we consider how low, mean, and imperfect all human inventions were in those times; and what foolish, irrational, and absurd conceptions, both the Egyptians and Gredans, nations most celebrated for wisdom, had of things divine, and the duty and happiness of man; we cannot but conclude, that so clear an account of the world's beginning, depravation, destruction by the flood, and re-peopling; such a most excellent law and doctrine, in reference both to God and man, &c., could not be of human extract, but must needs be in truth, what it pretends itself to be, a £vine revelation. Besides, who can believe the first religion should be the worst, or the most timely notions of God the falsest ? Were this so, and the Bible not a divine book, but composed by impostors, then it follows, that the most primitive account we have of religion is counterfeit; that the devil set up his chapel, before God built his dmrdi; that in the earliest notices we have of God, of the world's original, man's M, and the way of his recovery, the world is deceived and abused; and that God snffiered the devil, in the first place, (and without any thing publicly extant from him, either before or since, to contradict it,) in his name, and under pretence of his authority, to delude and mislead mankind, with a false account of all those things which tfaej are most concerned to know, and upon the right knowledge of which their present and future happiness depends: all which, as it is unworthy of God, so it is no less re-pennant to the dictates of reason. But, on the contrary, it is most rational to believe, that God's revelations were as early as man's necessities; and that the Bible being the most ancient, as well as the wisest book in the world, is also the truest, and proceeded from the God of Truth.

IlL This royal descent, or divinity of the Scriptures, further appears by that majesty and authoritativeness of the Spirit of God speaking in them, and that extraordinary snd inimitable style wherein they are written. As it is said of our blessed Lord, Matt, ni 28, " That he taught as one having authority, and not as the scribes:" so the Scriptures teach with an awful authority. The style of the sacred Scripture is singular, and has peculiar properties, not elsewhere to be found: its simplicity is joined with majesty, commanding the veneration of all serious men. Augustine says,* That the holy Scriptures seemed rude and unpollished to him, in comparison of Cicero's adorned style, because he did not then understand its interiora, or inward beauty: but when he was converted to Chris-tiaoity, dedared,*)- That when he understood them, no writing appeared more wise and eloquent Greg, Nazianzen,;}^ a man of prodigious wit, learning, and eloquence, when he came to study the sacred Scriptures, vilifies all ornaments of literature amongst the Greek philosophers, as infinitely below those divine oracles. Illyricus says, That although we ^d not in the holy Scripture that idle or delicate itch of words, that external sweetness or allurement, that numerosity of sounds, or those pleasing trifles, which vain-glorious orators of Greece and Home beautified their so much famed harangues with; yet we find there a grave and masculine eloquence, exceeding all others. And shall we indeed think, that the great God would use inductions, as Plato; syllogisms, as Aristotle; elenchs, as the Carmeades; epiphonemas, as Cicero; subtleties, as Seneca; or words fsir fetched, joined together mth an artificial syntax, with respect to weight, number, and sound ? If a royal edkt were published in that kind of speech, consisting of school-follies, every wise man voold laugh at it The more plain therefore the word and law of the great God is, it is, ve say, tJ^ more becoming the Author thereof, and an evidence of his divine stamp and ^uithority. Yet in that humHity of style in Scripture, there is &r more height and loftiness, ^ more profoundness in its simplicity, more beauty in its nakedness, and more vigour and acoteness in its seeming rudeness, than in those other things men so much praise and ^<hiure, &c Easiness and plainness doth become the best truth. A pearl needs no painting : it becomes not the majesty of a prince to play the orator. In the holy Scripture is

♦ Hi. 3. Cwfeu, Cap, 6. t I^* *, de Docitin, ChritL cap. 6.

{ Bodoeas, Ub, 5. de asse, etpartihui^nt, p. 754.

a 2

XU OF THE DIVINE AUTEOEITY

a peculiar and admirable eloquence. What are all the elaborate blandishments of human writers to that grave, lively, and venerable majesty of the prophet Isaiah's style, as the exordium of his prophesy shows, also in chap, xxv., xxvi., &c. That which critics admire in Homer, Pindar, &c., singly, are universally found here, though not that elegancy that tickles the ear and fancy, and relishes with the flesh, but the noble and immortal part, viz., an illuminated soul. Commandments are here given forth, and subjection peremptorily required, with great severity, and with no stronger arguments than the will of the Lawmaker. Promises above likelihood are made; to assure of performance, no reason is alleged, but " I the Lord have spoken," Isa. li. 22, and lii. 4. And to encourage against difficulties, &c., divine assistance is promised, both as necessary and sufficient, in the manner of its threats. Gen. xvii. 1, Exod. xii.. Josh. i. 9. Also the divinity of the style may be observed, that without respect of persons, all degrees of men are concerned, high and low, rich and poor, noble and ignoble, kings and peasants, commanding what is distasteful to their natures, and forbidding what they approve: promising not terrene honour, but life everlasting; threatening not with rack and gibbet, but eternal pain, and torment in hell-flre.

Of all writings in the world, the sacred Scriptures assume most unto themselves; they tell us, that they are the '' Words of eternal life,'' John vi. 68; that they are by the inspiration of the Holy Ghost, the testimony of Jesus Christ, the faithful Witness; that they shall judge the world; that they are able to make wise unto salvation, 2 Tim. iii. 16, Eev. iii. 14; that they are the immortal seed, of which the sons and daughters of God must be begotten, 1 Pet. i. 23. Their terror is, " Thus saith the Lord," and no conclusion, but, the Lord hath spoken; hear the word of the Lord; he that hath ears to bear let him hear," &c., Exod. xx. 1, 2. The nature, quality, or composure of the style or phrase, we say, is emphatically and signally different from that of all human writings whatsoever. Here are no apologies, begging pardon of the reader, or insinuating into his good opinion by devices of rhetoric, but a stately plainness, and mysterious simplicity. *' We abo speak," saith the apostle, 1 Cor. ii. 13,'' not in the words which man's wisdom teacheth, but which the Holy Ghost, comparing, (or rather suiting or fitting, avyxfmtns) spirituals with spirituals, (for so only the original runs tTvcvfAarixc, tsnoftanxois) that is, matter or things, which for their nature and substance are spiritual, with words or phrases which are spiritual also, and so suitable to them. Hence, says Augustine, " The Scripture so speaketh, that with the height of it, it laughs proud and lofty-spirited men to scorn; with the depth of it, it terrifies those who with attention look into it; with the truth of it, it feeds men of thd greatest knowledge and understanding; and with the sweetness of it, it nourisheth babes and sucklings."

IV. That excellent spirit of holiness, which every where breathes in and from the Scriptures, is another fair lineament of the hand of God in the framing them. To this holiness they most powerfully persuade men, by express commands. '* Ye shall be holy, for I am holy," Lev. xi. 44. " As he who hath aidled you is holy; so be ye holy in all manner of conversation," 1 Pet. i. 15. And by threateaings, " Without holiness no man shall see God," Heb. xii. 14. And by a multitude of examples of holy men, as Abraham, David, and all the prophets and apostles, and especially of that immaculate Lamb of God, the blessed JESUS. As on the other side, it sets before us the dreadful vengeance that attends all profaneness, unrighteousness, uncleanness, pride, and worldly lusts; requires not only an abstinence from the gross outward acts of sin, but searches the heart, and condemns the very thoughts and inclinations: '' He that hateth his brother is a murderer." " He that lusteth after a woman, hath committed adultery." The doctrine . taught every where in this book, is directly opposite to the whole corporation of debauched and wicked men; destructive to all impiety, and corrupt doctrines and practices whatsoever, and perfectly ruinous and destructive to the interests of the devil in the world ; a doctrine that has visibly the highest tendency to those two great ends of aU religion^ the honour of God, and man's present and future happiness. What pitiful, crooked, and imperfect lines have the wisest and best of mere men, as Socrates, Plato, Aristotle, TuUy, Seneca, Plutarch, or any others, drawn in their fairest documents, both morsd and divine, compared with this complete and transcendant rule of holy living! What undefiled religion, what pure and spiritual worship is beret How suitable to the holy naiure of God I What superlative piety and virtue, without any spot of vice I What punctual and perpetual truth and honesty is here required I yet without the least taint of base means, or unworthy sordid ends I No vain-glory! no esteem of men! no corrupt advantages I But, on the contrary, what charity is here required I What repeated commands not to offend weak ones I What mutual forgiveness I What

OF THE HOLY SCBIPTUBES. XUl

proTOcatioas to love I With what patience and meekness, justice and modesty, are we tangiit to behave omselTes I In a word, it is such a doctrine as makes a man perfect, thoroo^y famished to every good work; which brings men to the best way of living, the noUest way of snfifeiing, and the most comfortable way of dying.—^Now must not such pore streams needs flow from the Fountain of all perfection! Does such a serious and effectual advancement of holiness in the world, look like an intrigue of polluted man, or any midean spirit ? How can we better judge of a law, that declares it proceeds firom God and is of divine obligation, than by its nature, tendency, and influence on human life ? Whether it be suitable to those pretensions, and such an adorable and unspotted origioal ? And when we find so holy an excellent a design, as appears throughout this whole book, for the honour of God, and completing the happiness of men, by methods so agreeable, and yet above the reach of human invention; what can we judge, unless we iHU be obstinately perverse, but that such a book's testimony of itself is true, and that it is indeed of God, and not of men ?

y. The sweet and admirable agreement, consent, dependence, and harmony, that we find m all and every part of Scripture, though there are so many books thereof, written by so many different persons, of various conditions, many ages removed, in several places, asd in di&rent languages, yet all agreeing with each other, and every part with tho vhole, which could not be foreseen or contrived by any human wisdom or cunning, in the writii^ of any one part; for all the histories, prophecies, promises, types, and doctrines, in an orderly connection, tend to promote the same thing; and every age proves a fresh inteipTeter, and reveals to us more and more of this admirable concord, which could not be the effect of human artifice, nor of any other cause, but an infinite comprehension and foreaght, and that the several writers of this book were in all times guided in what they wrote by the supreme wisdom of that one God, who is always constant to himself,'' And the same yesterday, to-day, and for ever."

YL TMs farther appears from the credit and sincerity of those that were the penmen. If the Ser^tures were not what they pretend to be, viz., the Word of God, and dictated to the writers thereof of his Holy Spirit, it would be the greatest affiront to the Divine Majesty, and the grossest cheat towards mankmd, that ever was put upon the world. But if we eonsider the penmen thereof, we shall find^em all of undoubted credit, generally esteemed holy and good men in the ages they lived in, so no way to be suspected of imposture. Some of tiiem were kings, and of the deepest learning, not likely to bo guilty of sodi a mean-spirited baseness, as lying and forgery. Many of the prophets, and most of the apostles, were men illiterate, of parts and education some an, that of themselves they seem no way capable to write so profoundly, or lay so deep a contrivance for deluding the worR And as it is incredible, tiiat so many men, of such distant times, quaUties, and abilities, ahonid all agree in the same imposture, and so harmonize in promoting it; so neither could any interest or ambition prompt them thereunto ; for as the main tendency of tfab book is, to mortify men's ambitions and lusts; so most of them exposed themselves, by pnbliahing these writings, to great hazards and persecutions. Nor have several of them been shy to record the great failings and imperfections of themselves, or their brethren. Thus Moses, £zod. iii. and iv. chapters, relates his own infidelity, and averseness to submit to the extraordinary call of God. In another place. Numb. xi. 21, he records the shame of his distrustfulness, or at least the carnality of his conceit or apprehension of the power of God. Again Numb. xx. 12, he inserts God's heavy sentence, and the ground thereof, against him. The|same Moses did not set up any of his own posterity to succeed kim in the guidance of Israel, but left Joshua to succeed him, &c., and placed the kingly superiority over that people in another tribe from his own, viz., the tribe of Judah. Indeed, throoghout the whole book there is a visible antipathy to all self-seeking flattery or compliance: God alone is exalted, and all men's persons, actions, and reputations are laid in the dusty in respect of his honour, and the truths therein delivered. Besides, these very writers i^pear themselves to be under a subjection to the doctrine they taught, and no way masters of it, as their own. AH which plainly shows, that they were inspired from above and wrote not their own words, or for their own honour, but as inspired, and for Uk honour of God.

VIL Anothar demonstration or proof, that the Scriptures are from God, is the exact uid punctual folfilling of the prophecies therein contained. To foretel events, is the pwiptive of God, Isa. xli. 22. •* Let them bring forth, (saith God, the Lord expostu-tating with his people about the vanity of idols) and show us, what shall happen, show us the thmgs that are to come hereafter, that we may know that ye are god's." Now the

body of the Scriptures is enlivened with the Spirit of prophecy, almost throughout. That of Jacob, recorded by Moses, Gen. xlix. 10, " That the Sceptre should not depart from. Judah, nor a law-giver from between his feet, until Shiloh come; and to him shall the gathering of the people be;" was not completely fulfilled till well near two thousand years after, though made good during a great part of that time, viz., from the entrance of the tribe of Judah upon the government, in kmg David, until the going of it out again ia the person of Hircanus, whom Herod slew, as Josephus testifies. But when the time appointed was expired, the prophecy itself was completely fulfilled: for when Herod, a stranger, and of another nation, had cut off the house and lion of Judah from the government of Jewry, then and at that time, Shiloh, the long-expected Messiah, our Lord Christ, punctually came into the world; for that by Shiloh is meant the Messiah, the Jewish Babbies do not deny. Now at the time of Jacob's uttering these words, there was little probability, that any of his posterity should have a sceptre, or any kingly power, being poor, few, and in a strange land; or, if they should thrive so as to become a kingdom, or nation, why should Judah have the government, seeing they were three elder brothers, Beuben, Simeon, and Levi ? Nor was there likelihood of this prophecy's being accomplished, when Moses set it down in writing; for then he himself, who was of the tribe of Levi, was in the actual possession of the government, and put into it by God himself, who appointed for his successor, Joshua, not of the tribe of Judah, but of Ephraim. Whence we have a notable evidence of the truth and sincerity of this prediction ; for had not Jacob really uttered it, we cannot imagine Moses would have put such a prophecy in writing, to the disparagement of his own tribe. How accurately are the four great monarchies of the world described by Daniel, Dan. vii. 3, so lively, as if he had lived under them, and had that experience of them all respectively, which the world hath since had of them. How wonderful is that prophecy of Isaiah, at the end of his xlivth, and the begmning of the xlvth chapter, touching Cyrus, delivered at least an hundred years, some say, two hundred, before he was bom, wherein yet he is not only expressly named, " Thus saith the Lord to his anointed Cyrus;" but it is foretold, he should conquer Babylon, and rebuild the temple of Jerusalem: which came to pass accordingly. Nor can this prophecy be suspected of forgery, or to be suppositious in any kind, since it was pronounced openly, as other prophecies were, in the hearing of all the people, and so divulged into many hands, before the captivity, and then also carried into Babylon, where no doubt it was perused by many, long before tiie accomplishment of it. And that there was such a man as Cyrus many years afterwards, that conquered Babylon, and restored the Jews from their captivity, and furthered the building of the temple, all heathen authors, that write of those times, do aifirm. And indeed one great inducement of his kindness to the Jews, was, because he understood how his successes had been thus^ prophesied of, so long before, by one of that nation. So that it appears the said prophecy was then publicly known, and its truth and authenticity no way doubted of. How manifestly are the many prophedes of the Old Testament, concerning our Saviour, fulfilled. And how dreadfully his prophecy of the destruction of Jerusalem, was made good about forty years after his crucifibdon, we find in the history of Josephus, exactly corresponding to what is foretold in Matt. xxiv. And how many other prophecies of the New Testament, and espedaUy of the Bevelations, do we daily find verified in and by the apostacy, and wicked usurpations of the church of Bome. Since therefore to foretel so plainly particulars and events so remote, and depending on the mere motions and acts of the wUls of particular persons, yet unborn, is an evident mark of omnisciency; we cannot but conclude that the Scriptures, which are filled with so many evident and certain predictions, must certainly proceed from the finger of God.

Vni. Those writings, and that doctrine, which were confirmed by many and real miracles, must needs be of God; but the books and doctrines of canonical Scriptures were so confirmed. Many and great wonders, such as Satan himself cannot imitate, such as exceed the power of any, yea, of all the creatures in the world; such as the most malicious enemies could not deny to be divine, hath the Lord openly wrought by the hands of Moses and the prophets, Christ and his apostles, for the confirmation of this truth. Numb. xi. 9, Exod. xix. 16,1 Eings xvii. 24, Mark xvi. 20, Acts v. 12. These mirades are recorded and attested by persons of unquestionable credit, that were eye and ear witnesses. The things done, as raising the dead to life, curing the blind, &c., were matters of fact, easy to be discerned. They were not done once or twice, but very often; not in the night or in the comer, but in the open light, in the midst of the people, in the presence of great multitudes, who were generally enemies to those that wrought these

OF THE BOLY 8CaiPTUB£S. XT

mindes: so that if the relations of them were &Ise, they would presently have disproved them; or if there had heen any deceit, they would soon have detected it.

" When God puts forth his miracle-working power, in the conformation of any word or doctrine, he avows it to he of and finom Imnself, to be absolutely and infallibly true; setting ihe fullest and openest seal unto it, whidi men who cannot discern his essence or being, are capable of receiving or discenung. And therefore when any doctrine, which in itself is sQcb as becometh the holiness and righteousness of God, is confirmed by the emanation of his divine power in working of miracles, there can no greater assurance, even by God himself, be ^en to confirm the truth of it

*' And as we have the testimony of the evangelists, to confirm the many miracles that Jesus did, we also plead the notoriety of those nuracles wrought by him, and the traditions delivering them down to us: they were openly wrought, and were all or most of them performed before the eyes of multitudes, who envied, hated, and persecuted him, and that in the most knowing days of the world, when reason and learning hadimproved the light of the minds of men to the utmost of their capacity; in and upon multitudes for sundry yean together, being all of them sifted by his adversaries, to try if they could discover any thing of deceit in them."

Besides, the very enenues have not had the impudence to deny such notorious matters (^&6t, as GOT Saviour's miracles; only they ascribe them to other causes. *£ven to this day, the Jews acknowledge much of the works of Christ, but slanderously and blasphem-oQs^ father them on the power of the devil, or upon the force of the name of God sowed op in his thigh; and such like ridiculous stories they have. Even the Turks confess much of the miiades of our Lord, and bdieve him to be a great prophet, though they are professed enemies to the Christian name. Nor could all the adversaries of these miracles and rebtions, with all their arguments or violence, hinder thousands from believing them, and even exposing their lives on that belief, in the very time and country where they were done. So that we must say, either they were miracles, or not: if they were, why do you not believe ? If they were not, behold the greatest miracle of all, that so many thousands (eren of the beholders) should be so blind, as to believe things that never were, espedally in those very times, when it was the easiest matter in the world to have disproved such ^Isehoods. Indeed the miracles of Jesus, and tiliose of his disciples and servants, in the prindttve times, were in fact so many, so eminent, so visible, and lasted so long, (for they eontinued in the church two or three hundred years) and the account of them has descended down to us by such a constant, uninterrupted, written and unwritten tadition, that scarce any man has assumed impudence enough to gainsay them. Irenseus (who lived about the year of our Lord 200) aifirmeth, that in his time the working of nuzades, the raising of the dead, the casting out of devils, healing the sick by mere laying on of hands and prophesying, were still in force; and that some that were so raised from the dead remained alive amongst them long after. And Cyprian and Tertullian mention the ordinary casting out of devils, and challenge the heathen to come and see it. Bemaikable are those words of the latter,-)- ** Let any one be brought before your tribu* Bsb, who is apparently possessed with a devil, that spirit being commanded by any C3iiistian shall confess of truth himself to be a devil, that spirit being commanded by any god." And in his book to Scapula, the procurator of Afiic, cap. 4. he repeats several ffiiiacaloos cores done by Christians: Quanti honesti vtri, &c. How many persons of good quality and esteem, says he, for we speak not of the vulgar sort, have been remedied either from devils or diseases ? Severus himself, the father of Antoninus, was recovered by Christians, &c,, so that we here have the best doctrine under the highest attestation, God himself setting thereunto his supernatural seals, to convince us of the truth thereof. And this was the great argument, whereby Christ all along convinced the world: for upon bis beginning of miracles, at Cana in Galilee, " He manifested his glory, and his disciples believed in him," John i. 48. The Jews therefore enquired for signs, as that which must confirm any new revelation to be of God, John u. 18. And though Christ blames them kt their unreasonable unsatisfied expectations herein, and would not humour them in each pttticalar, yet he continued to give them miracles as great as they desired. They that aw the miracles of the loaves, said, *' This is of a truth the prophet that should come into

* i«t^Ba, in hiB antiqmty of the Jews makes mention of the mighty mirtclet that Jesoa did. See ^40Q. i TMIIiaa Apd, cq^. 81.

the world," John vi. 14. '* Many believed when they saw the miiacles which he did." John X. 41, Acts iv. 16, Heb. ii. 4,'' If I had not done the works that no man else could do, ye had not had sin,'' in not believing, John xv. 24. And the way of bringing men to believe in these days is expressed, Heb. ii. 3, 4, " How shall we escape, if we neglect so great salvation, which at first began to be spoken by the Lord, and was confinned to us by those that heard him, [there is the evidence of sense to the first receivers, and their tradition to the next] God also bearing them witness, both with signs and wonders, and divers miracles ?" Let us conclude this argument with that smart interrogation of that blind man, John xix. 16, " Can a man that is a sinner do such miracles f* Natural reason showing us, that God being the true and merdful Governor of the world, the course of nature cannot be altered, but by his special appointment; and that he will never set the seal of his omnipotency to a lie, nor suffer the last and greatest inducement to beUef, to be used to draw men to embrace falsehood and forgeries.

IX. To these astonishing miracles we may fitly add, the preservation of these holy writings for so many ages, being itself little less than miraculous, and such as is a great argument, that they belong to God, as the Author and Parent of them: it being reasonable to derive that from God, as a book of his own dictates, about which he has exercised a peculiar care. Were not the Bible what it pretends to be, there had been nothing more suitable to the nature of God, and more becoming divine Providence, than long since to have blotted it out of the world: for why should He suffer a book to continue from the beginning of times, falsely pretending his name and authority ? How do learned men accuse times of injuries, for swallowing up the works of many excellent authors; and bewail the loss of divers of Livy's decades, and other choice books, which are now no where to be found 1 Nay, though the Romans were so careful for the preservation of the books of the Sybils, that they locked them up in places of greatest safety, and appointed special officers to look after them; yet many ages since they are gone and perished, and only some few fragments do now remain. Whereas, on the contrary, the Bible, notwithstanding part of it was the first book in the world, (as we proved in the second argument) and though the craft of Satan, and the rage of mankind, have from time to time combined utterly to suppress it; yet it has borne up its head, and remains not only extant, but whole and entire, without the least mutilation or corruption. Antiochus Ephiphanes, when he set up the abomination of desolation in the Jewish temple, in the days of Maccabees, with utmost diligence made search after their law, and wheresoever he found it, immediately burnt or destroyed it, and threatened death, with exquisite tortures, to any that should conceal or retam it. In like manner, since Christ, the tyrant Dioclesian, about the year 300, with a full purpose to root out Christianity for ever out of the world, publishes an edict, that the Scriptures should everywhere be burnt and destroyed; and whosoever should presume to keep them should be most severely tormented: yet God permitted them not to quench the light of these divine laws. But the Old Testament, above two hundred years before the incarnation of Christ, was translated into Greek the most flourishing and spreading language at that time in the world: and about thirty years before Christ, it was paraphrased into Chaldee; and at this day, both Old and New Testaments are extant, not only in their original languages, but in most other tongues and languages that are spoken upon the fkce of the earth, which no other book can pretend to. So that all endeavours that have from the veiy first been bent against it, have been vanquished: and remarkable judgments and vengeance showed on all such as have been the most violent opposers of it. And further whereas even those to whom it was outwardly committed, as the Jews first, and the anti-Christian church of apostatized Rome afterwards, not only fell into opinions and practices absolutely inconsistent with it, but also built all their present and future interests on those opinions and practices; yet none of them could ever obliterate one line in it, not even of those places which make most against their obstinate errors and defections: but for their own plea, they both are forced to pretend additional traditions, ibr the Mishua, Talmud, and Cabala of the Jews, and tiie oral traditions of the Papists, all proceed from one and the same ground, viz., a wicked pretence, that the Scriptures, though divine truths, and the Word of God, yet do not contain all God's will; but that there are these other unwritten verities handed down, one says from Moses, and the other says from St. Peter, &c., by word of mouth.

Since therefore the Bible has thus wonderfully surmounted all difficulties and oppositions, for so many generations, and in so many dangers, and against so many endeavours to root out of the world, we may, (according to ihAt maxim in philosophy, Eadem est causa procreans et amservans ; the procreating and conserving cause of things, is one and

OF THE HOLT 8CRIPTT7BES. XVil

fhe same) eondnde, that the same God is the Author of it, who hath thus by his special providence preserved it, and faithfully promised, and cannot lie, that heaven and earth shall pass away, but one iota or tittle of his word shall not pass away.

X. The Scriptures did not only survive, but have triumphed over, all the oppositions of the devil and the world. That success wherewith the Gospel was attended even in its infancy, the mighty and marvellous prevailings of it wherever it came, notwithstanding the many and great disadvantages it was to encounter, are a strong and irresistible argument that it was from heaven. That a doctrine directly opposite to the whole corrupt interest of homan nature, and to the wisdom and will of man, 1 Cor. i. 21, Rom. viii. 7, carried on and published by but a few, and those, to outward appearance, weak, ignorant, and simple persons, illiterate fishermen, tent-makers, &c., without any force of arms, or temporal support, but on the contrary against both wind and tide, the cruelties of raging powers, and afyonts of vaunting wisdom; a doctrine against which the whole world, Jews and Gentiles, perfectly concurred, those hating it as a stumbling block, and these counting it foolishness; that sodi an improbable and unpleasing, such a friendless, unwelcome, stighted, opposed doctrine, by sudi instruments, and under such circumstances, should make its way in the world, and subject so many nations to the obedience of the cross, and make those who to* day persecuted it, to-morrow ready to lay down their lives in defence and justification of it: evidently shows it to be owned by omnipotency, and not to be of human extract.

XL But besides these outward and more visible trophies of the sacred Scriptures, how marvdloiis is their empire, efficacy, and power within, upon the hearts and consciences of men! It is this that converts the soul, enlightens the eye, Fsal. xix. 7; discovers sin, Rom. vii. 7; convinces gainsayers, 2 Tim. iii. 16; killeth and terrifieth, 2 Cor. iii. 6; re-joiceUi the heart, Psal. xix. 8, and cxix. 103; quickeneth, Psal. cxix. 50; comforteth, Rom. XV. 4; manifesteth the thoughts, overthrows fidse religions, casteth down strong-hdds, and subverts the whole kingdom of Satan, 2 Cor. x. 4. What consolations at some times! What terrors at others, do proceed from the sacred book! How are the poor sools of men by it mightly refreshed! Their weak hearts wonderfully strengthened! Their dead spirits raised, and made to live again! Those that sat in darkness, and the shadow of death, are enlightened! Many that were in chains and fetters, of fears and terrors of soul, are delivered and set at liberty! Is it reasonable to conceive that a tree that bean sach wonderful fruit, was planted by any other hand than that of God ? Who can tspeak words that shall restrain and repel all the powers of darkness, when filing in to make havoc and desolation in the souls of men ? That shall be able to give laws to the terrors of death, nay, eternal death, when they have taken hold of the consciences of sin-sers ? Are not all these wonders performed by the holy Scriptures ? And do they not often, on the other side, breathe thunder and lightnings ? throw down the mighty from their seats, and destroy the thrones of the proud and confident ? Do they not turn the seenritjT of many into trembling and horror, and make their consciences to bum as if the ^ of hell had ahready taken hold of them ? These things are evident from the experience of thousands that have fell and undergone such powerful effects of the word: nay, I verily believe, there &re few that have read the Scriptures with attention and seriousness, bat can more or less witness the same: and whence should such mighty operations proceed, but because the Almighty Author has endued them with such virtue through the Spirit, whereby they become the power of God unto salvation ?

XII. Add to all these arguments, the testimony of the Church, and her holy martyrs, who have sealed this truth with their blood. By the Church we do not mean the Pope, whom the Papists call the Church virtual, nor his cardinals, bishops, &c., met in general council, whom they call the Church representative: but the whole company of believers in all ages who have professed the true faith. The penmen of the Scriptures, good, pious, honest, holy men, delivered it out as the Word of the Lord, and ever since there have been thousands, and hundreds of thousands, that have believed and testified the tame down from age to age in a continual uninterrupted succession; the Church of the Jews, to whom were committed the oracles of God, Bom. viii. 3, professed the doctrine, and received the books of the Old Testament, and testifieth of them that they were divine, asd in great misery they have constantly confessed the same; when as by the only denying thereof, they might have been partakers both of liberty and rule. Ajid remarkable it K, both, that notwithstanding the high priests and others of that nation persecuted the prophets while they lived, yet received their writings as prophetical and divine; as also, that shue &e spirit of blindness and obstinancy is come upon Israel, and notwithstanding their great hatred to tite Christian religion^ the holy Scripture of the Old Testament is kept pure

and uncorrupt amongst them, even in those places which do evidently confirm the truth of the Christian religion, as Isa. liiL 3. And as for the Christian Church, it hath \rith great constancy and sweet consent, received and acknowledged the hooks of the Old and New Testament for the universal church, which from the heginning thereof until these times professed the Chnstian religion to he divine, did and doth also profess that these hooks are of God: and the several primitive churches which first received the hooks of the Old Testament, and the gospels, the epistles .written from the Apostles to them, their pastors, or some they knew, did receive them as the oracles of God, and delivered them afterwards under the same title to their successors and other churches: and all the pastors and doctors, who heing furnished with skill both in the languages and matters, have tried and searched into them, and all pious Christians, who by experience have felt their divine operation, on their own souls, have asserted the same. So that whoever rejects the Bible, obliges himself to believe no other books in the world whatsoever; for since none of them have any such great and universal attestations, if he shall credit them, and not this, it wiU show apparent disingenuity and peevish obstinancy. And secondly, he that does credit the Author of this book, with the same credit wherewith he credits other authors, whom he supposes men of common honesty that would not knowingly write an untruth, cannot then refuse to receive this as a book divine and infallible, upon as good terms of credibility, as he believes any the best human author in its kind to be true; because they themselves tell us that it is so, (which were it otherwise, without most apparent falsehood they would not do;) they affirming that God himself inspired them to write it, and that it was no product of their own, but every part of it the genuine dictate of the Holy Ghost.

And this argument is abundantly reinforced and strengthened from the consideration of that glorious company of martyrs, those innumerable multitudes, who in the flames and rage of persecution, have with the loss of their lives maintained the Scriptures to be the sacred Word of God, and had the same in such veneration, that in the primitive ages the traditors, (deliverers up of their Bibles to the Heathen to be destroyed,) were always esteemed as bad as professed apostates. Since therefore they did so constantly, and with such hazards, affirm this truth, what shadow of reason is there to suspect such a doud of witnesses of folly, weakness, credulity, wickedness, or conspiracy amongst themselves, which such a diffused multitude was absolutely incapable of? Nor can we suppose that popular esteem on earth, and vain glory, could be the ground upon which they suffered, since they gave up their lives for a religion, which both utterly condemned such vanity, and was every where in the world at tlmt time odious and detestable, and whose profession brought nothing but outward shame and contempt.

Xm. But the doctrines and matters of fact in the Scriptures, which, if true, its divine original ^1 be undeniable, and not only avouched by its own votaries, but many most considerable parts of it acknowledged by its enemies: as appears by this brief induction of particulars. The creation of the world is intimated by Ovid in his Metamorphosis, lib. 1. The extraerdinary long liyes of the patriarchs in the first ages of the world by Manetho the Egyptian, Berosus the Chaldean, and others; who add, that they were ordered to live so long that they might study sciences, and invent arts, especially that they might observe the celestial motions, and enrich the world with the knowledge of astrenomy: wherein, say they, they would have done little good, if they had lived less than six hundred years, because the great year, as they call it, is so long in going about and coming to a period. The flood is mentioned by the same Berosus, whose words are recited by Josephus, lib. 1. antiq. cap. 4. Of Noah, under the notion of bifront^ ed Janus, because he lived in both worlds, we read in Berosus and Herodotus: and of the ark sailing over America, and the letting forth of birds that found no dry ground, in Folyhistor, and others. Of die destruction of Sodom; or the asphaltic Lake, we have some account in Pliny, lib. 5. cap. 16, and Justin, lib. 36. That there was such a man as Moses, such a people as ^e Israelites; that this Moses was their Captain, and led them out of Egypt, wrote their story, and gave them laws, as testified by the most ancient records of &e Egyptians, PhoBnicians, Chaldeans, and Grecians. And Manetho speaks very partictdarly both of their coming into Egypt, and departure thence. Of drcumdsion, Herodotus, Strabo, Biodorus, Si^us, and Tacitus, lib. 2. Of the coming of the Israelites into Canaan, Procopius, lib. 4. Of Solomon, we read inDionysins Gas-dus ; of the slaughter of Sennacberibi in Herodotus^ lib. 2. The great fioman Bistorian

Tftflitaa, in his annals, speaking of the Christians being persecuted by Nero, on pretence of burning of Rome, nrhich he set on fire himself, says expressly,* the Author of that name or sect was CHRIST, who, when Tiberius was emperor, was put to death hy Fondas Pihte, the then procurator of Judea. The star that appeared at our Saviour's iHTth, is taken notice of by Pliny, lib. 2. chap. 5. But more particularly by Cal-ddias, an Heathen philosopher, in his comment on Plato's Timsus: whose words, asl fiosd them dted by Cardinal Baronius, that learned Annalist, are these :f There is aoother more venerable and holy history, which tells us of the rise of a certain unwonted star, not threatening diseases and death, but the descent of the venerable god, to con-rene with men, and mortal afEledrs: which star, when certain wise men of Chaldea saw in their journey by night, being sufficiently acquainted with astronomy, and consideration of celestial things, they are reported to have sought out this new birth of God, and the majesty of this chUd being found, to have worshipped him, and offer gifts suitable to so great a God. Herod's slaughtering of the children is notorious, by that joke passed npon him on that occasion by the emperor Augustus, recorded by Macrobius,;{; when Iw heard, that amongst those children under two years old, whom Herod the king of the Jews had commanded to be slain in Syria, his, the said Herod's, own son was slain also, he said, " It is better to be Herod's hog than his son;" alluding to the Jew's abhorrence of swine's flesh, which it seems Herod, though not of that nation, yet pretending himself a kind of proselyte, did likewise observe. Touching the preternatural defect of the sun at our Lord's crucifixion, it was with amazement seen and recorded by Dionjsius the Areopagite. And Tertullian, in his apology, cap. 21, appeals to the Boman records for the certainty of it. And Origen a&ms, that one Phlegon, secretary to the emperor Adrian, <Ud write thereof in his chronicles. What an illustrious testimony is that extorted by the truth from the mouth of an enemy, I mean Josephus, a Jew in religion, as well as by nation, though he wrote in Greek, bom not above five or eixyeaxs after Christ's passion! In this I8th book, and 4th chapter, speaking of the reign of Tiberins, he h^ these words: '^ In those days there was one Jesus, a wise man, if it be lawful to call him a man, for he was a worker of great miracles, and a teacher of sQch as readily receive the truth, and had many followers, as well Jews as Gentiles. This is that CHRIST, who, though he was accused' by the chief of our nation, and by Pilate oondenmed to be crucified; yet did not they who had first loved him, forsake him; for he appeared unto them the third day alive again: the holy prophets foretelling these, and many other wonderful things of him. And even to this day the Christian sect, so named from him, continues. Nor is it less clear of Lentulus, in his epistle to the Emperor Ti-bedoos, recited by Eutropius, in his annals of the Roman Senators, and now commonly extant in the BibUotheca Patrum. \\ He thus begins, " There hath appeared in our days, and yet is living, a man of great virtue, or power, named Jesus Christ, who is called of the nations, the prophet of truth, whom his c^iples call the Son of God, a Raiser of the dead, and an Healer of all manner of diseases."

To all which we might add the prophesies of the sybil^, amongst the Heathens, who most (Mainly foretold the coming of Christ, the Son of God, into the world, and expressed bis Tery name and quality in certain acrostic verses, recited by the great Augustine, in the 23rd chapter of the ninth book of the city of God,

XIY. He that disowns the Bible to be of divine authority, must either think there is some revelation from God to the world, how he will be worshipped, and how they oB^t to conduct themselves; or he thinks there is none ; if he thinks there is none, he not only gives the lie to the Christian and Jewish, but generally to all religion, that has lieen, or is in the world: for they all have pretended, and do allege the same as their ionndation. And besides, he must confess, that God, (who has made man the noblest

* Author aomiiiu cjot Chriitiu; qui, Tiberio imperante, per procnratorem Pontiam Pilatam sappUcio a&etuoit. Taunt. AnnaL 1.15.

t £st quoqne alia renerabilior et sanctior HiBtoria, qon perhibet de orta StellsB cnjusdam insolita, non ■nbotmorteaq; denuneiante, sed desoenaam Dei Tenerabilis ad humanie conTenationis, reramq; mortalium pitiaii; Qoam Stellam t^m noctnnio itinere aiupeziaaent CaldaBomm profectd sapienta Tin, et conaidera-uott icmm ocslcatiiim aatia ezercitati, qooaiaae dicantar recentem Dei ortnm, repertaq; ilia Majeitate pttriH, veaerati eaie, et rota Deo taato oonvenientia mucupasae. Bar, Tom. 1. p. 62.

t Cum andiaset inter eoa, qooa in Syria Herodea Rex JadaBomm inter Binatum jaisit interfici, filiam ^; cjna ocetaom, ait» mcdioa eat Herodia porcam ease quam filiiun. Maerob. Satumal, lib, 4.

I Ajfimit temporibiia noatria, et adhac eat, homo magne virtntis, nominatua Jeaua Chriatna, qni di-Qtvif^ntibiu piophcta Teiitatoi, qaem eju diidpali Tooaat filiam Dei, iiudtani mortaoos, et aantna oataUiigiiorei.

of creatures, and the lord of the whole world), has left him in a worst condition, in the present posture we find him, than the meanest creatures, to whom he has given sufficient means to attain the highest end of their beings: but that infinite wisdom should deal thus, is absurd and unreasonable to conceive. If he grant there is any where a revelation from God to the world, let it be produced, and judge if it be any way able to vie with the Scriptures, for all those glorious characters and marks of divine authority, power, and excel" lency, which we have enumerated.

XV. If the Scriptures be neither the invention of devils nor men, then it can be from none but God: but they are not from devils; for neither could they work mirades, nor deliver true prophecies to confirm them; nor would it consist with God's sovereignty over them, or with his goodness, wisdom, or fiiithfulness of governing the world; nor would Satan speak so much of God, nor lay such a design for man's salvation, and against his own kingdom, nor be so industrious to draw the world to unbelief of it. Nor were the Scriptures the invention of men; for they either must be good men, or bad men: good men they could not be; for nothing could be more opposite to goodness, nay, even common honesty, than to assume the name of God falsely, feign miracles, and cheat people with promises of another world. And then on Hie other side, it is as impossible ill men could be the devisers of so holy a book: for can any rational man think, that wicked deceivers would so highly advance the glory of God ? would th^y so vilify themselves, and brand and stigmatise their own practices ? Gould such an admirable undeniable spirit of hoh'ness, righteousness, and self-denial, as runs through every vem of Scripture, proceed from the invention of the wicked ? would they ever have extolled their enemies, the godly, and framed such perfect spiritual laws ? or laid such a design against the flesh, and all their worldly happiness, as everywhere the scope of the Scripture doth carry on ? If we cannot gather grapes of thorns, and figs of thistles, then may we be assured, that no ill men had a hand in writing and promoting this good and holy book.

XVI. The divine composition of this blessed book is not a little manifested by tlie continual rage of the devil against it, which appears not only in stirring up his instruments utterly to suppress it, (for what bbok in the world ever met with such opposition ? as aforesaid), but also in those temptations with which he assaults the hearts of men, when they apply themselves to the serious study of it. We can read any other history, and readily entertain and credit; but when we once come to the Bible, strange objections, doubts, and curiosities arise, and presently we are apt to question the truth and possibility of every passage: these are the suggestions of Satan, to render that holy book ineffectual to us, the scope and purport of which he knows tends directly to the overthrow of his kingdom t)f darkness.

Some of the most frequent objections against the Bible, are these that follow: Object. 1. How men, in the respective ages wherein the several parts of the Bible were written, could know that they were written by an infallible Spirit; and so distinguish them from other writings ?

Answ. Two ways; First, ])y the quality of the persons; and secondly, from the nature and quality of the matter. As for Moses, there could not be the least cause of doubting his being inspired by God, since he wrought such miracles, and had a visible and audible intercourse with the Lord, as we read, Exod. xix. 9, that the Lord said unto him, " Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever." The other parts of the Old Testament were written by prophets, and holy men. And though several of them were not received and hearkened 'to as such, by the corrupt ruling part of the Jews, whilst they lived; yet they were acknowledged afterwards, as well for the sanctity of their lives, and ^e fulfiUing of those things mentioned, the judgments which they are foretold coming to pass, and the agreeableness of what they delivered to the established worship of God. For two ways God himself had provided, for discovering all pretences to Revelation: First, if any such pretender went about to seduce the people to idolatry, he was to be rejected.—*' The prophet that shall speak in the name of other gods, shall die," Deut. xix. ^0. Secondly, if the matter came not to pass, as we have it in the next verse save one; '* when a prophet speaketh in the name of the Lord, if the thing folbw not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken presumptuously." And a final decision, what was to be received for the Old Testament, God was pleased to make, after the Babylonish captivity, in the days of Ezra, and that famous synagogue, several of the last prophets being personally presoit, where by a divine direction, aJl the parts of the Old Testament was collected, and a sepa-

OF THE HOLY SCAIPTU&ES. XXl

catioa made not only between the works of trae prophets and false; and such writings as came by divine inspiration, from those that were of divine extraction; and such as were to be a pexpetoal rnle to die Church, from such as relating only to particular cases, were Dot so. And in this settlement the Jewish Church did acquiesce, and from that time to this have had no further disputes, but received those very books, and none others, for those called Apocrypha, which the papists would obtrude upon us, were never received as canonical by the Jews. Then as for the books of the New Testament, they were all writ-tea either by ^>oetles, or apostical men, known by their being called to that office, and the gift of tongues, and power of workmg miracles, to be guided by the Holy Ghost. And as the writing of the Old Testament ended with the prophets, (for after Malachi, to the time John the Baptist, which was near four hundred years, there arose not a prophet in Isrsd;) so the New Testament begins with the accomplishment of Malachi's prophecy by the birth of the said John, pre^cted under the type of Ellas, and ends with the apostles, for John, who wrote the Eevelation, outlived all the rest of the apostles, for he died not till the time of Trajan, in the 99th year of our Lord, and almost thirty years after the destractiim of Jerusalem, and he closes the canon of the New Testament with a denun-datiQa of a corse " to any that should add thereunto," Bev. xxu. 18.

Objec 2. But how are we sure that we have now at this day all the books that were anciently esteemed canonical ? it seems not: for there is mention made of Solomon's three thousand parables or proverbs, and songs an hmidred and five, 1 Kings iv. 32; of Nathan the prophet, and of Gad the seer, 2 Chron. xzix. 29; the prophecy of Ahyah the Shilonite, and the visions of Iddo the seer, 2 Chron. ix. And in the New Testament, of the epistle to the Laodiceans, Col. iv. 16. Now ^here are any of these extant ?

Ans. Those books mentioned in the Old Testament, were either books of a common natme, and not divinely inspired: or else they are yet extant under another name: for how do we know, hut the books called Samuel might be written partly by himself, whilst he lived, and partly by Gad and Nathan, after his death ? And for die other writmgs of Nathan, Ah\|ah, and Iddo, they may very probably be the same that we call the books of the Kings. And for that epistle to the Laodiceans the original is, ax Aaa^ttatas, [from] not [to] as same translations' would have it, Laodicea: and it is probable it was some letter written from the Laodiceans to Paul, wherein there might be something that concerned the Coloesians, and therefore the apostle advised them to read it. Ohj, 3. But the Papists say, that Uie veiy fountams, the Hebrew and Greek originals them* selves, are corrupted, depraved, and troubled; and if so, how shall we be at any certainty ? Ans. It is true, they do say so, but most lysely and wickedly, only to the dishonour of the Word of God, to make way for their own traditions, and the authority of their chorch; though by this suggestion they blaspheme the providence of God, and also by an insufferable scandal on the Church; for if the Scriptures were committed to her chaige, and she hath suffered any part of them to be either lost or corrupted, has she not grossly abused her trust ? But they are not able to give one instance where any snch corruption has happened. As for the Old Testament, it is well enough known how strictly cansM the Jews were, and are to this day, to preserve it, insomuch that they took an account how oft every letter in the alphabet was used in every book thereof. And Philo the Jew, an ancient, learned, and apfHroved author of that nation, af« firms, ** That from the giving of the law fo his time, which was above two thousand years, there was not so mudi as one word changed or varied; yea, that there was not any Jew, but would rather die a thousand times over, than suffer theur law to be changed in the least'' And Arius Montanus, a person extremely skilled in the Hebrew, m his pre&ce to the interlineary Bible, assures us, that as in these Hebrew Bibles which are without vowels, we find a certain constant agreement of all the manuscripts and prints, and a like writing in each: so in all those too that have the points added, we have not ob* served the least variation or difference of pointing: nor is Uiere any man can affirm, Uiat he ever in any place saw different exemplars of the Hebrew text And indeed had the Jews ever corrupted any part of it, no doubt they would have done it in those texts that plaudy refer to our Saviour; and had any Christians done it, the Jews would soon have discovered the forgery. But neither of these things have happened, therefore to say the same is ai^ way cormpted, is £Edse. And for the New Testament, it is true, there have in ancient manuscripts some various readings been observed, but not such as to cause any disrate touching the sum or substance of the doctrine therein delivered, or considerably to alter the sense of the text. Obj. 4 But suppose the originals be pure, how shall the unlearnedi wlio are the far

XXU OF THE DIVZKE AUTHOBITT

greater part of mankind, be sore that the translations they have, and can only make use of, are well and honestly done, and do contain the word of God ?

Answ. The Word of God is the doctrine and reyelation of God's will, the sense and meaning, not barely or strictly the words, letters, and syllables. This is contained exactly and most purely in the origmals, and in all translations, so fu as they agree therewith. Now though some translations may exceed others in propriety, and significant rendering, the originals; yet they generally, (even the most imperfect that we know of,) express and hold forth so much of the mind, will, and counsel of God, as is sufficient, by ^e blessing of God upon a conscientious reading thereof, to acquaint a man with the mysteries of salvation, to work in a true faith, and bring him to live godly, righteously, and soberly in this present world, and to salvation in the next. The translators generally, as they have been men of learning, so likewise have they been honest, and for the most part godly men, and therefore would not, for their own honour's sake, and much more for conscience sake, abuse the world with any wilful false versions, to lead souls into error, in a matter of that importance : Or, if some should have been so wicked, others as learned, and of better principles, would soon have discovered the imposture. Now if we consider how many men of different persuasions, have translated the Bible, and harmoniously agree in all things of moment, is it possible to imagine they should all combine, so impertinently, as well as wickedly, to put a fallacy on mankind, which eveiy one, that has but bestowed a very few years in the study of the languages, can presently detect ?

Obf. 5. How can we think the whole Bible to be of divine inspiration, when some parts of it contradict others ? The divine Spirit cannot be contrary to itself; yet is there any thing more opposite than the two evangelists, in reckoning up our Saviour's genealogy? St Matthew, chap. L 16 says, " Jacob begat Joseph, the husband of Mary;" and St. Luke chap. iii. 23, says, " Joseph the son of Eli."

Anstff, The seeming contradictions of Scripture, for they are really no more, are an argument, that in writing of this book there was no corrupt design or confederacy to engage the opinions of men; and upon a due scrutiny, there will appear in them a deep and unthought^of concord, and an unanimous tendency towards the great end of the whole. It is our inadvertency, or shallow apprehension, makes us think the Scripture is at variance with itself. In the two texts cited, a natural father is one thing, a legal father another; for you must know, that Joseph and Mary were both of one house and family ; he descended from David by Solomon, she by Nathan, but in the posterity of Zorobabel they were divided into two several families, whereof one was the royal race, and that lineage Joseph was of, which Matthew follows: the other family Luke follows, whereof Maiy was, whom Joseph marries, and by that means is called the son of her father Eli. So that here is no contradiction, but, on the contrary, an excellent discovery of our Saviour's line drawn down on both sides, whereby it appears, that as he was Joseph's reputed Son, so he had a title to be King of the Jews: and as he was bom of Mary, so likewise on her side he descended from David, as was promised of the Messias. But for reconciling all such seeming contradictions, see Mr. Streaf s book, entitled, " The dividing of the hoof," a very useful piece, and worthy perusal.

I have but one argument more to add, from a very learned author, and then I shall close up all with the testimony of the reverend and learned Mr. John Calvin.

XYU. And now it may not be amiss to add one thing more, which I could not pass by, i. e., notwithstanding the great force and strength of external arguments and motives to evince the divine authority of the holy Scripture: yet it is absolutely necessary, to the stability and assurance of our faith, in order to eternal life, to have the internal testimony of the Holy Spirit upon our hearts, or the effectual operations thereof; for if he does no otherwise work in and upon our hearts, but by the common communication of spiritual light into our minds, enabling us to discern the evidences that are in the Scripture of its own divine original, we should be often shaken in our assent, and moved from our stability. Therefore considering the great darkness and blindness which remains upon the minds of men, all things believed having some sort of obscurity attending them, besides the manifold temptations of Satan, who strives to disturb our peace, and weaken our faith, and cause doubtings; happy are such who can experience the powerful establishment and assurance of the Holy Ghost, who gives them a spiritual sense of the power and reality of those things believed, whereby their faith is greatly confirmed. This is that which brings us into the riches * of the full assurance of understanding. Col. ii 2, 1 Thess. i. 5, and on the account of this spiritual experience is our perception of spiritual things^ so often expressed

by aets of sense, as tasting, seeing, feeling, &c., which are the greatest evidences of the ^operty of ^ings natural. It is the Holy Spirit that assists, helps, and relieves us against temptations that may arise in us, so that they shall not be prevalent. And ind^ without this, our first prime assent unto the divine authority of the Scriptures ^ not secure us; but the influence and assistance of the Spirit in the midst of dangers, so strengthens the smcere Christian, that it makes him stand as firm as a rock, who has no skill to defend the truth by force of arguments, against those tabtle and sophistical artificers, who on all occasions strive to insinuate objections against it, from its obscurity, imperfection, want of order, difficulties, and seeming contradictions contained therem, &c. Moreover, there are other special dnd gracious actings of the Holy Ghost on the minds of believers, which belong also to this internal testimony whereby their faith is established, viz., his anointing and sealing of them, his witnesang with them, and his being an earnest in them. Wherefore although no mtemal work of the Spirit can be the formal reason of our fEiith, or that irlnch it is resolved into; yet it is such, as without it we can never sincerely believe as we oo^t, nor be establi^ed in believing, against the temptations of the devil, and objec* ^ODS of evil men.

" It hath been already declared, (saith Dr. Owen,) that it is the authority and veracity of God, revealing themselves in the Scripture, and by it, that is the formal reason of our £uth, or supernatural assent unto it, as it is tiie word of God.

"It remains onlytiiat we enquire, in the second place, into the way and means whereby they evidence themselves unto us, and the Scriptures thereby to be of God, so as that we may undoubtedly and infiedlibly believe them so to be. Now because faith, as we have showec^ is an assent upon testimony; and consequently, divine faith is an assent upon dirine testimony; there must be some testimony or witness in this case whereon faith dodi rest: and tlds, we say, is the testimony of ike Holy Ghost, the Author of the Scriptures. And this work and testimony of the Spirit may be reduced into two heads, &c.

'*The impressions or characters, which are subjectively left in the Scripture, and upon it, by the Holy Ghost its Author, of aU the divine excellencies or properties of the divine nature, are the first means evidencing that testimony of the Spirit which our faith rests upon, or they give the first evidence of its divine orignal, whereon we do believe it. The way whereby we learn the eternal power and deity of God from the works of creation, is no otherwise, but by those marks, tokens, and impressions of his divine power, wisdom, and goodness that are upon them; for from the consideration of their subsistence, greatness, order, and use, reason doth necessarily conclude an infinite subsisting Being, of whose power and wisdom these things are the manifest effects: these are clearly seen and underwood by the tilings that are made, so that we need no other arguments to prove that God made the world, but itself, &c., Psal. civ.

"Now there are greater and more evident impressions of divine excellencies left on the written word, from the infinite wisdom of the Author of it, than any that are communicated unto the works of God m the creation of the world. Hence David, comparing the woriks and word of God, as to their instructive efficacy, doth prefer the Word incomparably before them, Psal. xix. 1—'10. And these do manifest the word to our Mth to be his, more clearly than the other do the works be his, to our reason, &c, God, as the immediate Author of the Scriptures hath left in the very Word itself evident tokens and im-sessions of his wisdom, prescience, omniscience, power, goodness, holiness, truth, and other dirine infinite excellencies, sufficiently evidenced unto the enlightened minds of believers, &c."

This is that whereon we believe the Scriptures to be the word of God, with a £a.ith divine and supernatural. And this evidence is manifest unto the meanest and most unlearned, no less than unto the wisest philosophers; and the truth is, if rational arguments and external motives were the sole ground of receiving the Scripture to be the word of God, it could not be but the learned men and philosopher would always have been the forwardest and most ready to admit it, and most firmly to adhere unto it; because such arguments do prevail on the minds of men, according as they are able aright to discern thdr force, and judge of them. But how apparent the contrary is, is evident; '* You see jomr calling, brethren; not many wise men after the flesh," &c., 1 Cor. i. 26.

*' 2. The Spirit of God evidenceth the divine original and authority of the Scripture, by the power and authority which he puts forth in it and by it, over the minds and consciences of men, with its operation of divine effects thereon. This the apostle expressly affinns to be the reason and cause of faith," 1 Cor. xiv. 24,25, '* and thus are the secrets of his heart made manifest," &c. It was not the force of external arguments, it was not

•XXIV 07 tUZ HOLY SCHlPTtftES.

the testimony of this or that Ghnrch, nor was it the use of miracles, that wrought upon them, yer. 23^ 24. Wherefore the only evidence whereon they received the Word, and acknowledged it to he of God, was that divine power and efficacy in themselves. ** He is convinced of all, and thus Uie secrets of his heart are made manifest," &c. He cannot deny hut there is a divine efficacy in it, or accompanying of it. And thus the woman of Samaria was convinced of the truth of Christ's words and believed in him, i. e., because " He told her all things that ever she did," John iv. 29,1 John v. 10. The Word of God is, as all sincere souls find, qui^k and powerful, &c., so that " He that believeth hath the witness in himself," John vii. 16,17. " Jesus answered them, and said, my doctrine is not mine, but his that sent me. H any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself."

'' In a word, let it be granted, that all who are really converted unto God, by the power of the Word, have that ixifallible evidence and testimony of its divine original, authority, and power in their own souls and consciences, that they thereon believe it with faith divine and supernatural, in coigunction with the other evidences before mentioned, and largely demonstrated, as parts of the same divine testimony; and it is all I aim at herein,"

This testimony, though it is not common unto all, nor can it convince another, yet is it very forcible to those who experience the virtue and efficacy thereof, which we, having; in another place more largely opened, we shall conclude this last argument, entreating all to labour after a taste of its divine, powerful, and soul-changing operations, and then they will need no further arguments to prove it is of God.

We shall therefore conclude this brief discourse on this subject, with those excellent words of a learned man upon the same occasion: — ''Let this remain and be re* ceived as an established truth, that those whom the Spirit had inwardly taught, do solidly acquiesce in the Scripture; and that the same is {avrovtsot) self-credible, or for its own sake worthy of belief, and that it obtains that certainty which it justly deserves with us, by the testimony of the Spirit. For though its own majesty does of itself conciliate a reverence, yet then only does it seriously affect us, when by the Spirit it is sealed in and upon our hearts. With whose truth being enlightened, we no longer believe that the Scripture is from God by our own judgment, or that of other men, but most certainly above aU human judgments, we are assured thereof no other wise, than as if there we beheld the very voice of God by the ministry of men, flowing from the mouth of God to us. No longer do wc then seek for arguments, and probable proofs, whereon our judgments may rely, but subject our judgment and understanding thereunto, as to a matter already out of all doubt or debate; yet not so, as wretched men are wont to addict their captive minds to superstitions, but because we find and feel the undoubted power of God there to breathe and flourish; to obey which, we are drawn and inflamed, knowingly and willingly, but more lively and efficaciously, than either human will or knowledge could affect us. If is therefore such a persuasion as does not require reasons, (and yet it does not want them neither) such a knowledge, to which the best reason appears and agrees, as being such as therein the mind can acquiesce more securely and constantly, than in any reason. It is, in fine, such a sense, such a taste, as can proceed from nothmg, but a revelation divine. Nor do I speak any thing but what every true betiever can bear witness to from his own experience, save only that words are too short and unable to express a just e3cplication of the thing."*^Ca/v. InsiiL lib. 2.

PHILOLOGIA SACRA;

OB, TBI

TROPES AND FIGURES IN SCRIPTURE, REDUCED UNDER THEIR PROPER HEADS AND CLASSES,

WtTB

A BRIEF EXPLICATION OP EACH. Ac.

BOOK I. PART I.

ScBiFTDBE BHETOBIO9 or Sacbed ELOCUTION, may be reduced to two principal heads or chapters.

1. The first of TVopef.

2. The second ot Figures.

Hrat, Trapes; which concern the sense of words, viz. " When they are drawn from their prc^per and genuine signification to that which is different or contrary; which the Etymology of the word shows for rfow9s is derived from rfnnf signifying, verto Mrfo, to tarn or change.

Second, Figures; which the Greeks call x^yMrm^ signifying the habit or ornament of ^eeeh. do not alter or vary the sense of words, but embellish, beautify, or adorn them.

Of the first we will treat under two heads:

1. The hinds

2. The affections

> of Tropes

The kinds of tropes are four, viz.. Metonymy^ Irony, Metaphor^ and Synecdoche^ which order depends upon logical topics, from whence Tropes are deduced, as

It MeUmymy, from Causes and Effects. (2.) From Subjects and Adjuncts.

2. Ironyy from Contraries.

3. Metaphor^ from Comparates.

4. Synecdoche^ from the distribution of the WhoU into its parts:

(2.) Of the Genu^ into its Sp^eies.^

* Genrnt est quod d$ plttribut difirentibM ttuniialitsr prmdicahar m quH mm eomvenim, ut animMl ftna at kwminis.

t SfteUs estptm generi sultfeeist ut homo est species ammatis , ciSot fflrri ro rdTrdtuyop inro rtif ytnn, i e. S^eaes est pus eoUocaiwr sub geuere Mb %i9w,pideo,

fi

1 John iv. 1. We are thus exhorted,—" Believe not every spirit, but try the spirits," &c. The marks of what are given, verses the second and thurd, &c. Here it is evident that the Spirit is put for doctrine, whether really revealed or pretended to be so. And by seducing spirits, 1 Tim. iv. 1, are meant false teachers, that pretend their doctrine to be from God's Spirit, but is indeed of the devil.

ParefOs or aneesiors are put for their children, or fosterUy, as Gen. ix. 27, Japhet and Shem, Jacob and Inaei, for the Israelites, Exod. v. 2, Numb. xxiiL 21, and xxiv. 5,17, Dent, xxxiii. 28, &c., Abraham, Isaac, Jacob, of whom according to the flesh, Christ came, are put for Christ, Gen. xii, 8. " In thee, [which the Chaldee translates " for thee," and tiie Targ. Jerusal. " In thy r^teousness or holiness"] shall all the families of the earth be blessed." And Gren. xviii. 18, "All the nations of the earth shall be blessed in him," which is meant of his seed,* as Gen. xxii. 18; which seed is Christ, who took on him the seed of Abraham, Heb. iL 16; "through whom the blessing of Abraham is come on the Gentiles," Gal. iii. 14.

The iorUer or avAhor is put for his wrkmg, hook, or work, Luke zvi. 29, 31, " They have Moses and the prophets, let him hear them; that is, they have what Moses and the prophets by inspiration from God have written, and delivered to posterity for the canon and rule of faith. So Luke xxiv. 27, Acts xv. 21, and xxi. 21,2 Cor. iii. 15, " But even unto this day when Moses is read/' tiiat is, the Mosaical writings, d^c.

The aouly the noblest part of man is put for 2t/e, which is its effect. Gen. ix. 5. What we translate blood of your lives is in the Hebrew " blood of your souls;" and Gen. xxxvii. 2, Beuben said let us not kill him," the Hebrew says, " Let ns not smite him in the soul;" so Lev. xviL 11, life of the flesh, in the Hebrew is " soul of the flesh:" see Psal. Ivi. 18,14,15, Jer. xl. 14.

1. This term is sometimes put for the whole person of man consisting of soul and body. Gen. xlvi. 27, Acts xxviL 37; w rv mhiw at mavat tv;^/, " All the sods in the ship." (2.) For the body only, Psal. cv. 18, "Iron enter into his soul," we translate it, " He was laid in iron," that is, the iron fetters made dmts in his flesh. (3.) It is put for life (as, before) Psal. xciv. 21, and vii. 1, 2, 5. (4.) It is put for a carcase. Lev. xix. 28, " Ye shall not make any cutting in your flesh for the dead," the Hebrew is, " for the soul;" and 80 it is taken. Lev. xxL 1, and Hag. ii. 4. (5.) It is putfor the rational soul, Psal. xix. 7, Dent. xi. 18, &c.

2. The a&ul is put for the tof7i, affections, and de$ires, which are operations of the soul, as Gen. xxiii. 8, " If it be your mind," in the Hebrew it is "withyour soul, as Psai. xxvii. 12, andxli. 3, and cv. 22. The Septuagint translates it, "If ye have in your soul," the Chaldee, " if it be the pleasure of your soul." So Exod. xxiii. 9, " Ye know the heart of a stranger," Heb. the " the soul of a stranger," that is, his mind or affection. See Deut. xxiii. 24,1 Kings xix. 3, 2 Kings viL 7, Psal. xvii. 10, and xxvii. 12, and xli. 3, Prov. xxiii. 2, Jer. xxxiv. 16, John xx. 24, Ea^t von rw ^vyivf tifun aifut, "how long dost thou hold our soul in suspense ?" That b, as our translation hath it, " how long dost thou make us to doubt ?"

It may be referred hither, when the Spirit, which is often put for man's soul, is used to express the motions or affections of the soul, whether good or evil, as Gen. xlv. 27, " The spirit of Jacob their father revived;" Numb. xiv. 24, " My servant Caleb had another spirit;" Judg. viii. 3, " Their anger was abated," it is in the Hebrew, " their qpirit was abated;" 2 Chron. xxi. 16, " The Lord stirred up the spirit of the Philistines,'* &c.; 2 Chron. xxxvi. 22, " The Lord stirred up the spirit of Cyrus," &c., see Psal. Ixxvi. 13, and Ixxvii. 4, Prov. i. 23, and xviii. 4, and xxix. 11, Eccl. vii. 9, Isa. xxix. 10, and xxxvii. 7, Jer. li. 11, Ezek. xiii. 3, Dan. v. 20, Hagg. i. 14, Hab. L 11, Bom. xL 8, 1 Cor. iL 12, &c., " God hath given the spirit of slumber, eyes that they should not see, and ears that they should not hear." " Now you have received, not the spirit of the world, but the spirit which is of God," &c.

* la te et in semine too, Copnlaiirs («t) idem est ac, id est, fte«

2. The Or^mcal Cauae or Instrumeni is put far the Thing effected by it.

The wNtfib is pal for speech or testimony^ as Dent xviL 6, " At the mouth of two or time whnesBes, shall he that is worthy of death be put to deaths but at the mouth of one witness, he shall not be put to deiUh/' that is, by the witness or testimony of two or three, ^, so Deut. zix. 15,'' One witness shall not arise against a man for any ini-qnity, or fdr any sin, in any sin that he sinneth: at the mouth of two witnesses or at the mouth of three witnesses " shall the matter be established"—which is expounded. Matt. xriiL 16, a2id John viiL 17.

2. The mxmth is put for a eemmaind or prescription. Gen zlv. 21, *' And Joseph ga^ thrai wi^gons according to the mouth of Pharaoh," &c., that is, as we translate it, aoconfing to the commandment of Pharaoh,'! Ezod. xvii. 1. ** And the children of Israel joorneyel according to the mouth, that is the commandment of the Lord." So Num. iii. 16,39, and xx. 24, and xviL 14, Deut. i. 26, 43, and xxxiv. 5, ** So Moses, the servant d the Lord, died there in the land of Moab, according to the mouth of the Lord," that is, aeending to the word of the Lord. Upon which, Sanetius says in his comment on Isa. xhx," Therefore they do not rightly judge, who from the Hebrew reading say, that Moses died in the kiss of the Lord: for that tradition is not from the Hebrew text, but from the Taigom, which is attributed to Jonath. Uziel, who renders v^ at the moutii of the Lord, Jd oseulwm verbi Dondm^ that is according to the kiss of the mouth of the Lord. But whatis qK>ken of the mouth of the Lord, is better to be referred to the Trope Anthropo* pathia, of which we shaE hear hereafter.

The Umyme is put for speech, Prov. xzr. 15, ** A soft tongue breaketh the bones," thstis, a mild, dvil, and courteous speech; so Jer.xviiL 18,* "Let us smite him for that tongue,'* aw^ that is, for his importunate, unseasonable, and odious speech. But more especially for the idiom or particular language of nations. Acts iL 4, 11, " And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them uttenmce. Crates and Arabians do we hear them speak ia our tongues the great things or (wonderftd works) of God." It m also put for the gift of strange languages. *' la my name shall they cast out devils, they shall speak with new tongues," Mark xvL 17, and 1 Cor. xiv. 19, " Yet in the church I had ra^er speak fire words wi^ my under-itaiidiog, that by my Toioe I might teach others abo, than ten thousand words in aa un-faM>wn tODgoe." That is, in a lai^uage which the people understand not, &c.

Thefi^ is pot for speech. Gen. xL 1, ^'And the whole earth was of one lip, and of one wocd," that is, of one language, and of one speech, idiom of speaking; the Chaldee says of one tongue, and one speech. That the Hebrew language is meant here (windi in Isa. xix. 18, is called the hp of Canaan, we translate it hnguage by the lame tiope: and which by the Taig. Jerusal. and B. Salomon, upon the place is called the holy tongue) is showed elsewhere. Neither was Hebrew the peculiar name of that language in those times, because there waa no need of a term of distinction, there being no other speech in the world, titt after the confusion of tongues, and scattering of the peopk at Babel.

Ptot. xriL 7, " A lip of excellency does not become a fool, much less a lip of lying, a prince; tiwt is a worthy and excellent speech does not become, or is not to be expected from a ibol, nmch less should a noUe or brave mind teU lies.

Isa. xxxni 19, " A people of a deeper Kp," so the Hebrew, than thou canst percdye," that is such as speak so obscurely, that you cannot understand them; as Pagninus renders it See ProT. xiL 19. *' The lip of truth shall be establiahed for ever, but a lying tongue is but for a moment.** Job JoL 20, '* He removeth away the lip of the ftithfiil/' ftc, 80 it is in the Hebrew.

* Pereutiamui eum propter itiam IdMfftiam, hoc ett iermonem ilium importunum ft nobis odtowm. fia ummm tw—lmte ft ia |iMHgr: lllfl to it 11 la Um mufgok of ow Biblet.

I

I

The palate is pat for speech, Prov. v. 2, " For the lips of a strange woman drop as a honey-comb/' " and her palate," so the Hebrew, '^ is smoother than oil;" that is, her words or speech.

The throat is put also'for hud apeaking, Isa. Iviii. 1, " Cry with the throat," so the Hebrew, ** spare not," &c., by which the organ of crying or speaking is to be understood, for the explication follows, viz, *^ lift up thy voice like a trumpet;" and what the scope or argument of that loud speech, or shrill cry, was to be added in these words, *^ and show my people their transgression, and the house of Jacob their sins."

The Jutnd is put for actions done by it, where there is also a Synecdoche, for by the actions of the hands, some other things, as also principles or beginnings of actions, are understood, as counsel, machination, or contrivance; thought, endeavours, care, &c., aa 1 Sam. Tirii 17, " Slay the priests of the Lord, for their hand is also with David," that is, they help him with their counsel, so 2 Sam. iii. 12, andxiv. 19,1 Kings x, 29, Psal. vii. 4, Isa. i. 15.

The hand is put for writing, 1 Cor. xvi. 21, " The salutation of me, Paul, with mine own hand," that is mine own writing, and Col. iv. 18, *' The salutation by the hand " (that is, the writing) " of me," Paul. This is ordinary, (viz., for a man's writing to be called his hand) among the Greeks as PoUux and Suidas say, and among the Latins see Cicero, Ub vii. Epist, ad Attic, as also in our own language.

The hand is put for a gift reached by the hand, Psal. Ixviii. 32, " Ethiopia shall make her hands run to God," so the Hebrew, that is Ethiopia shall speedily transmit her gifts; as Psal. Ixxii. 10, Isa. Ix. 6, to which relates that of Pliny*—^the ancient Greeks called Doran the palm or fist, and therefore they called the hand gifts, that word so signifying, because they were given thereby.—See Psal. xxii. 35, 36. And more under the head or title Meiaphors.

A sword is put for war or slaughter, which are in a great measure performed thereby, Exod. V. 3, " Let us go, we pray thee, three days' journey into the desert, and sacrifice unto the Lord our God, lest he &11 upon us with pestilence, or with the sword." Levit. xxvi- 6, ^'Neither shaU the sword go through your knd." so Isa. L 20, Jer. xxiv. 12,13, 15,16, and xliii. 11, Psal. cxHv. 10. Bom. viii. 35, and several other places. It is said. Matt. X. 34, '* I came not to send peace, but a sword"—^that is, no such peace as that men will rest contented and quiet in Paganism, or irreligion, but contend eamestiy for the true religion in their confessions and preaching of the Gospel, even through sidterings, persecution, and blood, &o.

A line, or hn measuring rope, is put for a country or tract of land, because it was measured by it, as Amos vii. 17,Micahii. 5, Zech. ii. 1. For it was a custom to measure land by an extended cord, and distribute inheritances, as in Palestine, which is done in modern times by a rod or perch, therefore the word ^sn a cord, rope, or line, is put for the bounds, space or quantity of the portion of land given, Deut. iiL 4, ''All the line of Argob,f the kingdom of Og in Bashan." The Chaldee says, all the house or place of the province, &c., see Joshua xvii. 14, Psal. cv. 10,11, Zeph.ii. 5, &c«

Sometimes it is also a Metaphor, Deut. xxiL 9, " For the Lord's portion is his people, Jacob is the cord of his inheritance," that is, a people peculiar to himself, and segriegated or divided from the world, see Psal. xvi. 6, " The lines are &llen unto me in pleasant places, yea, I have a goodly heritage,"—Our Saviour, who is here speaking by the prophet, uses this metaphor to express the figure or delineation of the diurch, &c. Hence it is said, 2 Cor. x. 15,16, " Not boasting of things without our measure, that is, of other men's labours; but having hope, when your &ith is increased, that we shall be enlarged by you according to our rule abundantiy to preach the Gospel in tiie regions beyond you, and not to boast in another man's line or rule of things made ready to our hand," where mwww

* Lib. 85. cap. 14. Orasi Jntiqui doronpalmtmvoeaimU, et idsoDora Mimera,gma Manudarentur. t So it ii in the Hebrew.

r^gnla, ande, signiflM tbat sgBce measured by it, as if God had divided the world among the aposUeSy that they should preach in their particular and respective precincts or allot* ted places.

Afoaty is pot for pnpertg or eaMe purchased by moneyy Exod. xzL 21, '^ For he is his noDfBj^ that is, he purchased or bought him with his nioney> and is to him as good as money*

a A Thmg or JdMUfutfn'the Effect produced bjf that n^

TUb kind of Metonymy is to be found distinctly in nouns and verbs, or which we are to note, that some are refened hither, avak^us or hjr way of analogy, in which as I may ^eak, there is a fftwemiiema, connotation, or conmgnification, that is, when the dnqg or action is not to be understood strictly for tiie eflbct, but together with its ^eet

fii noons; certain terms which signify affection are put for their effiBcts, as 1 John m. 1, ** Bdmld, what manner of love the Father hath bestowed upon us, that we should be oJSed ^be sons of God." The emphasis is great here, as if Jehovah had said that he hath gradoosfy given us his own veiy love, whilst he adopts us into the privilege of sonh^. By be^wing this blessing he bestows himself, and makes himself one wim us, "fiir he is knre,*' 1 John iv. a

Merqf is put for the benefit and eemmUeration that proceeds trom it, Gen. zx. 13, and xxziL 13, " I am less than the (or I am not worthy of die) least of thy mercies," 2 Ghron. zxxv. 16. By the same thrope the Greeks call tXn^M^Mniy,* Alms " what they ^ve in charity to the poor,'' Matt vi. 1, Luke xi. 41, Acts x. 2,4 Mohtm tntemum aignificat, qfu ndmaOm hommes ad imserendumpauperie^-^hasxner; that is, it signifies an internal Botkm by wUdi men are inclined to pity the poor.

Ipwdtthmeni

"Poor out thy wrath (or anger) upon the heathen," Ac. Micah vii. 9, " 1 wiU bear the aagsr or ind^mtion of the I^rd," ftc. Kom. ii. 5, ** But after thy hardness and impenitent heart treasoreth up onto thyself wrath against the day of wrath," Ac. See Bom. iii, 5, and ir. 15, and xiiL 4, 5, Eph. v. 6, Ac.

Ji^er is pot for a command prea in anger^ 1 Sam. xxviii. 18, ** Because tfaouobeyedst not the voice of the Lord, nor exeotttest hu fierce wrath (or anger) upon Amalek," Ac.

Jmlgmeei is pot for fiiiniakmeiA and eatOga^cin or correcfjoii, Exod. vi 6, ''I will ndeeoi yoo (Inaelites) with gieat judgments," that is, great puidshments npon Pharaoh. Prov, xix. 29, ^Judgments (that is, punishments) are prepared for scomers," Ac.—-when I send my eore judgments upon Jerusalem, that is, puidshments, Ac. See Ezek. xiv. 21, Rom. iL 3,1 Cor. xL 29, 1 Pet iv. 17; it is but for condemnation, Jer, xxvi. 11, John ill 18,19, 2 Pet. il 8; in 1 Cor. XL 29, it is said, '' He that eateth and drinketh un-worUn^ eatelh and drinker the Greek it is xf,,«. which signifies

8m, with the synonymous terms, is put finr the jwnftAmai^ of dn. Gen. ix. 15, ** The SBgels hastened Lot, saying, Arise, take thy wife and thy two daughters which are here, lest thoa be eonsomed m the iniquity of the city," that is, in the punishment of the city, Pod. vii 16, "His an (or mischief) shall return npon his own h^ul," that is, the merited cr cmdiign pomshment. See Jer. xiv. 16, Zech. xiv. 19.

With a ii€fft, that signifies to bear or carry, it mtimates the gmlt and conviction (hat proceeds pomshme^ which must certainly follow, as Exod. xxviii. 43, Lev. v. 1,

^& ff l / m ^w n JBamo^fmet eti gemu omH» keneficii quod in misero9 eonferiur, Besa. The word sigm-Uam^Mipify^thsnfeieiUoarafaDtmiiitprocecalhmainercifUandpit^^ *

and XX. 20, and xxii. 9, Numb. xir. 83, Ezek. xxiii. 35, 49, and xviiL 20, and other places.

Work is put for its reward. Lev. xix. 13, ** The work of him that is hired," so the Hebrew, '^ shall not abide with thee all night, nntil the morning," Jer. xxii. 13, Bev. xiv. 13, *' That they may rest from their labours, and their works follow them." Sometimes it is put for the merit of the work, Bom. xL 6, '* And if by grace, then it is no more of works; othemnse grace is no more grace. But if it be of works, then it is no more grace; otherwise work is no more work," here grace and work, that is to say, merit, are opposed to each other.

Divination, or augury, taop is put for the price and reward of it. Numb. xxii. 7. And *' The divinations troop were in their hands," that is, as in out translation, the rewards of divination, which were to be given to Balaam.

Labour is put for the proJU or firuit it produces, Deut. xxviii. 33, *' All thy labours shall a nation whidi thou knowest not, eat up." Psal. Ixxviii. 46, " He gave their labour unto the locust." Psal. CV.44, ''They inherited the labour of the people." PsaL cxxviii. 2, ''For thou ahalt eat the labour of thine hands." Prov. v. 10, Eccl. ii. 19, Isa. xlv. 14, Jer. iiL 24, Ezek. iTiii. 29. Hunting is put for venison, got by hunting. Gen. xxv. 28. " And Isaac loved Esau because he did eat of his hunting," that is, his venison. See Gen. xxvii. 3.

So much of nouns. There are some Metonymies in verbs, as verbs of knowing, and such as betoken affection or operation, of which kind are,—

Verbs that signify to know, which besides the bare yftwtv, or knowing, denote the motions, affections, and effects, that are joined with knowledge, as Psal. xc. 11, ** Who knoweth the power of thine anger ?" that is, who considers, or r^(ards the power of thine anger? so as to awake from the sleep of sin, and seriously to repent I "Israel doth not know," &c., Isa. i. 3, that is, considers not, nor takes notice of the blessings the Lord gave it Jer. viii. 7, Luke xix. 41, John viiL43, "Why do ye notknow my speech," that is, approve it, and with a MthM assent receive it ? the answer of Christ (giving the reason of ibis) follows, viz., " Even because ye cannot hear my words," that is, so understand them, as to embrace and close with them, for through the devil's blinding of you, and your wUfiil choice, " Ye are of your &ther the devil, and the lusts of your fiftSier ye will do."

To know, is put for approbation as Bom. vii. 15, " For that which I do, I know not," that is, as our translation hath it, allow not, Bev. ii. 24, " But unto you I say, and unto the rest in Thyatria, as many as have not this doctrine," and which have not known the depths of Satan (that is have not approved of his snares and deep temptations.) To be conscious sigmfies more than barely to know, which differ as much as knowledge and conscience, as Psal. xxxv. 11, "Tals^witnesses did rise up, and they asked me things that I knew not," that is, of which I am not conscious to myself, as Psal. IL 3, " Becauso I know mine iniquities, and my sin is ever before me;" where the prophet includes the terror of conscience, and serious contrition, 2 Cor. v. 21, it is said, "He (that is, God the Father) hath made him (that is, Christ) to be sm for us, who knew no sin," that is, who was not guilty of any sin, for he was more perfectly holy, and without sin—so that he was made sin in this sense, viz., the Father imputed our sins to him, acoord-ing to Isa. liii. 6, ** And the Lord hath laid on him the iniquities of us all," or hath made the iniquities of us all to meet on him, &c.

To know is put for estimation, or judgment with any thing with respect to its value or worth, as 2 Cor. v. 16, " Henceforth know we no man after the flesh," that is, we do not value or esteem any man for external things^ as riches, poverty, honour,- disgrace, legal privileges, &c.,—after which follows, " yea, though we have known Christ after the flesh, yet now henceforth we know him, (viz., that way) no more;"he speaks of the estimation of Christ carnally or in a fleshly way, viz., in that state of humility, wherein he was placed during his sojourning here—for in that respect we shall know him ^0 more, but in bis state of exaltation, grace and glory, we shall know, that is.

TBhe, esteem, aad prize liim; not for any legal derivation, or pedi^pree, with respect to Ms fanman natare, but because he is the great Saviour and Intercessor exalted to glory at the aght band of the Father, from whom we expect our great and gbrious deliverance, Ac. To this belongs the {Jirase, Prov. xxiv. 23, '* It is not good to know the foce of judgment; in which is a wfoaum^Kn^ta^ viz., and respecting of persons, or an estimation or judgment by external appearance without respect to equity; as ver. 24, " He that saith vato the wicked thou are righteous, him shall the people curse," &c., that is, from a vfMwnXff^Mi, or a partial respect of persons, whereas we are advised, Prov. xxv. 21, '*If thine enemy be hungiy, give him bread to eat: and if he be thirsty, ^ve him water to drink—^for thon shalt heap coals of fire upon his head, and the Lord shall reward thee;" thb » a right Gospel spirit, because it is so far from a revengeful retaliation, that it com-Bands good for eviL

That which is said by Moses in his publication of the commands of God, Deut i. 17, viz., ** Te shall not know fi&ces in judgment," so the Hebrew. Deut. xvi. 19, *' Thou shalt not wrest judgment, thou shalt not know persons;" and Job xxxiv. 19, " That ac* oepteth not (or knows not) the persons of princes, nor regardeth the rich more than the poor, is a speedx of Jehovah, and agrees with Acts x. 34, " Of a truth I perceive that Ood is no Bespecter of persons."

2. Verbs of cognition, of knowle^, also concern the wlQ and affections of the heart. And so to know is to love, cherish, and take care for, &c., as Exod. L 8, ''And there arose a new king, which knew not Joseph," that is, he regarded him not, nor the good acts wludi be had done in the kingdom; the Ghaldee says, V One that did not confirm the de« ciee of Joseph," so Gen. xxxix. 6, Jud. ii. 10, Prov. xii. 10, and xx\x, 7,1 Thess. v. 12. In other places "on to know is of the same signification, as Deut xxxiii. 9, Ruth ii. 10,19, PsaL cxln. 4,5.

By a [fecial and singular manner of the &oly Spirit*s speaking, the phrase to hov is attribated to God, which denotes his special providence, love, and paternal care, as Exod. ii. 25, " And God looked upon the children of Israel, and God knew them, that U, as we trandate it, be had respect unto them, 1 Ghron. xviL 18, Psal. i. 5, 6, and xxxm. 17, 18» Jer. i. 5, and xxiv. 5, Amos iii. 2, (see Deut. iv. 20,) John x. 27, 1 Cor. riii 3, 2 Tim. ii 19, &c.

This term to hnow^ denotes also a true and hearty confidenOe (vXufo^fa) or a certain p^suarion, fioth, or assurance, given by the Holy Spirit to men endued with a saving iiuth, as Job xix. 25, ** 1 know that my Bedeemer Uveth," that is, I have an absolute &tth and confidence tbat it is so, and acquiesce in it, &c.

To know ihe name of the Lord, is by true faith to adhere to him, Psal. ix. 10,'' For they that know thy name will put their trust in thee." To know the Lord, is to believe and hope in bim," Jer. ix. 24, and xxxi. 24, Hosea ii. 20, John xvii. 3, &c. " This is the bowledge by which many shall be justified f Isa. liii. 11, " The knowledge of Salvation,'' Luke i. 77. * ** The knowledge of the truth which is after godliness," Tit. i. 1.

3. The Tary work or act, when to know, is put for to be able, or the interior faculty of operation, which is the principle of actions. Isa. Ivi. 10, 11, " His watchmen are greedy dogs which can never have an enough," the Hebrew says, which knew not fulness. " Shqifaerds that cannot understand;" or as ^e Hebrew has it, that knew not to understand ; the meaning is, that for their covetonsness, they cannot be satisfied, and for their Ifiodn^ and want of skill, cannot comprehend divine things aright.

It is said. Matt. vii. 11, " If ye then being evil,f know how to give good things unto yoor dnidren,'* Ac., that is, ye can (or are able) not withstanding your natural wickedness, to do good to your own. This trope is very frequent also in the Latin tongue, &c.

* xoi twiyvucn ot\i/iQti»s rns nar tvajfftta)t, "f oi^art.

ItispatforanerperimentalfienBe, of afactdone»HBrkv. 29, «ifyw«»0Wfi«ri,&e, el sdvii corpore, and [she knew in her body], in our translation it is, ^'she felt in her body that she was healed of that plague." Hence by the same trope, or manner of spedoag^ it is said of Christ, verse 80, "And Jesus nrtytovs t9 Mmurv, cognoacens m BemeHpao,^ knowiBg in himself that virtue had gone out of him, that is, feeling and experiencing it"

1 Cor.iv. 19, '1 wiQknow,not the speech of them which are puffed up, but the power, that it, I win experience how strong they are in the &ith, what zeal they have, aail how powerfiilly the Holy Spirit has influenced them.

More especially by the term knowing, conjugal society is noted, as Gen. iv. 1, and 5, 8, Numb, zxxi 17, Matt i. 25, Luke L 34 Hiiis was common with the Greeks and Latins, as Plut. in Alex. Neque aliam tytu cognoacdnU muUerem^ that is, he knew no other woman. Horat Ignara mariiiy ignorant of a husband.

To remember is put for the will and desure, Heb. zi. 15, *' If they had remembered that country from whence they came, they might have had opportunity to have returned," that is, if diey had a mind or desire to have returned thither, Ac., which exposition is cleared in the following verse, viz., " But now they desire a better country, that is, an heavenly." See Isa. xliv. 21, John ii. 7, So Cant i. 4, " We will remember thy love more than wine,'' that is, by true faith and smcere love, we will cleave to thee for the great affection thou hast vouchsafed us, which we esteem above all that is delightsome and precious (for such things are synecdochically noted by wine) in this world; for the upright love thee that is, the regenerate sons of God, who truly know, and love Christ, and in life follow him, 2 Tim. ii. 8,19, Luke xxii. 19, 1 Cor. xi. 24, 25. In a word, to remember Christ is in a due and fEtithful sense and apprehension to be united to him, and to live to him alone; whereas, on the contrary.

To forget God imports unbelief, wickedness and stubbornness of heart, as Ho& iv. 6, ** My people are destroyed for lack of knowledge:" " Because thou hast rejected knowledge, I will also reject thee, that thou shaltbe no priest tome; seeing thou hastfogottenthe law of th^ God, I willalso forget thy children. See 2 Pet i. 9, Jam. i. 25, Ezek. xziL 12,&c.

Sometimes to remember signifles a consequent speech, or an external real effect, as Esth. ii. 1, ** Ahasuerus remembered Vashti," when by the second verse it is evident that he was discoursing of her with his ministers. Ezek. xxiii. 19, " Yet she multiplied her whoredoms in calJ^ to mind the days of her youth," &c., that is, both calls to mind, and in that very act exercises her former spiritual whoredom. In what sense remembrance and oblivion are attributed to God, will be seen hereafter.

Verbs of affections, as to love or to hate, are put for the actions themselves, which dther really, or according to the custom or opinions of men, are the results of such affections—^The verbs odi and diligo, to hate and love, do sometimes denote contnuy affections.

1. To love signifies seeldng and desiring, as Luke xi. 43,'' Ye love," (that is, ye seek or desire, " the uppermost seats," &c., Jolm iii. 39, and xii. 43, 2 Tim. iv. 8.

It is put for to be wont, as Sbtt. vi. 5, '' Hypocrites love (that is, they are wont) to pray standing."

See PsaL xL 5, Frov. xxL 17, 2 Tim. iv. 10, ^'Demas hath forsaken me, (aymmnvmr) having loved this present world," which Erasmus well renders hath embraced this present world; that is, Demas would not be a companion of sufferers, but his desire and seeking was to have good and happy days in this world.

2. To love rignifies to prefer, regard, or take care of one thing more than another, to which, to hate, is opposed, which signifies disregard, less care, and neglect of one thing more than another, as Gen. xxix. 31, with verse 30, John xii 25," He that

* Oklimci Mo9m cordis contumaciam ii^UelMem ei ^^^

loTeth his life* ahull lose it; and he that hateth his life, in this world* shall keep it imto eternal bfe." This is expressed, Matt. xvi. 25, thns, " for whosoever will save his life, (in &e Greek it is his soul) shall lose it, and whosoever will lose his life, (or soul,) liar my sake, shall find it'* By the phrase, to love his soul, is meant a will and resolu-tion to preserve life, even by the denial or abnegation of the name of Christ. And to hate his aonl, signifies, that in comparision of the name, profession, and truth of Christ, the pre* serration of this life is a thing not at all to be valued, but that we are ready ratlier than deny him to sofTer even unto death*

It is said, Luke xiv. 26, " If any man come unto me, and hate not ius father, and mother, and wife,and children, and brethren, and sisters, yea, and his own soul (4^x^) also, he cannot be my disdple.'* This text doth not ei^join us to hate our relations (ror we are oomnumded to love even our enemies,) Matt. v. 44, Luke vi. 27; but the meaning is, that be that can or will prefer the comfort of society of his natural rehitions before Christ and hb Go^el, is not wordiy to be Us disciple. See Psal. cix. 16,17, Prov. viii. 36, andxTiL 19, and xiiL 24.

3. It denotes a declaration of an external gesture, which is wont to be the result of l0Te,asMark x. 21, " Then Jesus beholding him, loved him" nyavn^iy awmr, which signi-fies not that Christ approved his answer, or had therefore any singular or peculiar respect lor him, but, as it were sweetly smiled upon him, looking upon his talk to be childish and odicBkNis, even as we smile upon children, when they prattle of such things as are in them* sehes simple.

Verbs of operation, as to do, are put for acquisition or gain, which is the effect of action and labour, as Gen. xii. 5, " The souls they had made in Charan," that is, acquired or gotten there. Gen. xxx. 30. ^* And now when shall If make for my house also 7" that is, when shall I provide or take care to get so much as will be sufficient for my family. Hence it is said. Matt xxv. 16, ** Then he that had received the five talents went and traded with the same.| &nd niade them other five talents," that is, nufinny he gained them, as verses 17,20, 22, it is expounded.

To ptd^, besides its proper signification, denotes also the consequent actions, as castiga-don uid punishment, Gen. xv. 14,2 Chron. xx. 12, Psal. ix. 19, 20, Acts vii. 7, Heb. xiiL 4, condemnation, John iiL 18, Rom. xiv. 8, fireeing, delivering or absolving, Psal. XXXV.24, Bom. vL 7, &c.

ThenuUterof wJUch a Thing u made, u ptU for (he Thing made.

The FiR-TBEBof which lances were made, is put for hmces, Nah. ii. 3, '' The fir-trees shall be terribly shaken." It is put for musical instruments, 2 Sam. vi. 5, " And David and all the House of Israel, played before the Lord on all fir-wood," so the Hebrew, that ift, as ID our transktbn, on ail instruments made of firewood, as the following words show, viz. on harps, and on psalteries, and on timbrels, and on comets, and on cjmhala.

Brass is put for fetters or shai^es made of brass. Lam. iii. 7,§ ** He hath made my brass heavy," that is, my chain, or fetters, whereby my legs are shackled. See Judg. xvi. 21,2 Sam. iiL 34, Ezek. xxiv. 11, and xvi. 36.

Ton may see more examples, Psalm. IxviiL 30, 2 Sam. vii. 2, Jeremiah iv. 20, Habak.

Si 7.

GM amd sHver \\ are put for things made of them, Chron. xxix. 2, Psal. cxv. 4, '^■'^^ idols are sQver and gold," that is, made of silver and gold.

*Iathc Gifek itii«^iA«rn|rfvxiir mrrov, Ac. that ii,he that loTethhii no], &e. and hateth his toul, &e« S JBt wumm fedi n^^avari.

I Uicmi^ ; Jan H Argemio fpuf nomina, ut ei reUtmarum metaUerust, smtd Hebrm>i,piundi ewrtnij nmtnlm wamnsjimeU Itgmnimr, pro sicUi (omdrn iUialU untrpaniur, dfnnioi in Oes. xzir. 22.

2 For money or cairent coin, Gen. xxiii. 9,16, Gen. xxiv. 22,2Kjsg8 ▼. 5» 1 Chion. zxi. 22, 24, Gen. xx. 16, Deut xxii. 19, 29. Cedar is put for cedar-work, or tables made of that wood, Zeph. il 14 Iron is but for an ax, 2 Kings vi. 5. For fetters, Psabn CY. 18. Com is but for bread. Lam. ii. 12, with chap. iv. ver. 4. Wood and stone Jire put hr vessels made of them, Exod. yii. 19. Stone is put for an idol made of stone, Jer. ii. 27, and iii. 9. And for a pound weight, Deut. xxv. 13, 2 Sam. xiv. 26, Prov, xi. 1. See more examples, Isa. xxxiy. 11, Zech. iv. 10, and v. 8, Gen. xxviii. 18, 22y with ver. 11. Wood is put for a house made of wood, Jer. xxL 14, " I will kindle a fire in the forest thereof," that is, in the house of Jehovah, in the house of the king, and in the houses of the nobles, which were built of precious materials brought firom the forest of Lebanon, Jer. xxiL 7, 2 Kings xxv. 9, 2 Chron. xxxvi. 19, Jer. Iii. 13, &c.

CHAPTER n.

OF A HET0N7MY OF THE EFFECT.

A Metonymy of the effect is, when the effect is pot for the efficient eanee, which is done three ways, as,

1. When the action or the effect is, put for the author or person effecting.

2. When a thing effected by an instrument, is put for the instrument or organical

cause, 2. When the effect is put for the thing or action effecting.

1. The miction or Effect is put for the Author or Person effecting.

As Gen. xv. 1, *' I am (says Jehovah to Abraham) thy exceeding great reward," Uiat is, I am a most liberal Giver of reward, Deut. xxx. 20, He is thy Life and Length of days, that is, he is the cause of it. Gen. xlix. 18, "I have waited for thy salvation," that is, the promised Messiah, the Author of salvation, as Luke ii. 30, where Simeon says, " Mine eyes have seen thy salvation," that is Christ. All the flesh shall see td ctmipw rw Qtw the salvation of God, that is, a Saviour. See Isa. xlix. 6, &c.. Psalm iii. 3,4, and cvi. 20, and xxviL 1, " Thou art my light, salvation, strength," &e., that is, the Author and cause of them ; so Psahn xviii. 2, and xxii. 20, and xxxiii. 20, and xlvi. 2, Jer. xvi. 19, and xxiii. 6, John xL 25, and xiv. 16,1 Cor. L 30, Epb. ii. 14,1 John v. 20, and Heb. v. 9, Rom. xv. 5,13, 2 Cor. i. 3, Luke i. 50.

Luke xi. 14,'' And he (viz. Jesus) was casting out a devil, and it was dumb;" that is, he made the man (in whom he was) dumb, or suffered him not to speak, and so was the cause of dumbness. See Matt. ix. 32, 33, and Mark ix. 17, 25, Luke xiii. 11.

It is said. Gen. xxvi. 35, ** That Esau's wives were a grief of mind," or as the Hebrew says, (bitterness of spirit) unto Isaac and Rebecca, that is the cause of sadness and trouble of spirit. See Gen. xxv. 23, Neh. xii. 31, Rom. xiii. 3, '* Rulers are not a terror (that is a cause of terror) to good men," 2 Cor. i. 14, " We are your rejoicing, as ye are ours." The Greek is xavx^iMi, which signifies (glorifying, or boasting^ that is, the cause of your rejoicing and glorifying, inasmuch as we instructed you in the Gospel, which is the way of salvation, and you likewise are our glory, inasmuch as we have won you to Christ, 1 Thess. ii. 19,20, Rom. v. 2.

2. When a Thing effected by an Instrument, is put for the Instrument or Organical Cause.

Ghry is put for the tongue, Psal. xvi. 9, " My heart is glad, and my glory rejdceth,*' that is, my tongue, because it is the organ by which God is and ought to be glorified, suitable to Acts ii. 26, <' Therefore did my heart rejoice, and my tongue was glad." See Psalm xxx. 12> 18, and v. 7, 9.

Power is pat for or^fan exerting power^ as Bom. i. 16, *' The gospel is (^vm^i^) the power of God unto salvation to every one that believeth;" that is, &e gospel is the means or oigan by which God exerts or puts forth the power of hia salvation to believers, Eph. L19.

Viclory is pot for the in$trumeut of overcoming, as 1 John v. 4, " This is the vie-toiy that overoometb the world, even your luth;" that is, the instrument of victory, £fL vi. 16.

Life is put for the means of Us freservation, Deut. xxiv. 6, '* No man shall take the nether, or the upper millstone to pledge, for he taketh a man's life (or voa, soul) to ptedge,"* that is, the instruments that axe necessary for the preservation of life, Prov. viL 27 ; life is put for food and nudntenance, Luke xv. 12, *' He divided unto them,'* fw Snt, his life, that is, his estate; or, as we translate it, <' his living." Hesiod, Lib. 2. calls money the soul of a man:

HLff^iMrm y»^ '\'^OC^ vbAitw htk^urt fiforiat.

3. l¥hen the efe<^ ispuiforihe Thing or Adion ejfecting.

This spedes of a Metonymy is distinctly found in nouns and verbs, as when the effect is put for the cause materially, as 2 Kings iv. 10,'' There is death in the pot,"—that is, deadly poison, which will cause death. So death is put for great perils and dangers, troubles or calamities, which cause death, Exod. x. 17, Rom. vii. 24,2 Cor. i. 10, and xi. 23. And for the plague. Rev. vi. 8. See Prov. xi. 23, Jer. iii. 24. Shame is put for an idol, Jer. xL 13, Hos. ix. 10. The reason of the name you may see Jer. xlviii. 13, "And Hoab shall be ashamed of Khemosh, as the house of Israel was ashamed of Bethel their confidence. See Ezek. xliv. 18, Hos. xii. 1, ** Epfaraim daily increaseth lies and desola* tion;" that is he commits such evils, that nothing can be expected but desolation and calamity.

See more examples. Lam. ii. 14,1 Cor. xii. 6, 8, 1 Cor. xiv. 3, " He that prophesieth, speaketh onto men edification, (so the Greek, XoAf / oiiuiofAw ttau^ &c.,) and exhortation, and comfort, that is, an edifying, exhorting, and comforting speech.

Sometimes the ^ect is put formerly for the cause, as Deut. xxx. 15, *' I have set before thee this day, life and good, death and evil;" that is, I have clearly showed and laid before thee what is the cause and original of each, or for what cause and reason, either of these was to come upon thee, viz., to love and obey God bnngs life and good; but rebellion, sin, and disobedience biiog death and evil, as the following verses make evident. This is called, Jer. xxi. b, '* The way of life and death." See more Deut xxxii. 47, Prov. xix. 3, and xx. 1, Isa. xxviii. 12, " This is rest," that is, the cause of rest, or tibe way and manner of arriving to it. Hos. iv. 18, " Their drink is sour," (or gone;) that is, their cause of recess from God, or that which made them backslide, as ver. 11, " Whoredom and wine, and new wine taketh away the heart." Which words, (viz., take away the heart) are emphatical, for they denote that they were (as it were) wallowing in these evils, when they gave themselves to whoredom and drunkenness. They saw and knew what was better, and approved them,* but they followed Uie worse, and so the devil keeps them that are drowned in these wickednesses (as it were) captives, 2 Tim. ii. 26; for the Hebrew word here, is used when they sp^ of such as are taken and detained by force. Gen. xiv. 11, 12, Josh. xi. 19, 23, &c., Micah I 5, "what is the transgression of Jacob ? Is it not Samaria ? And what are the high places of Jttdah ? Are they not Jerusalem ?" That is, as Kimchi (in lib. Badicum) expounds it, what was the cause of the defection of Jacob ? was it not the cities of Samaria, &c.; see Hab. ii 5, John iii. 19, "And this is the judgment or condemnation;" that is, the cause of it, John xiL 50, "And I know that his commandment is live everlasting; that is, the cause or organ by which everlasting life is obtained, for he speaks of saving knowledge hj the gos^ Eonu vii 7, " Is the law sin?" that is the cause of sin in or by itself. So

* Video meliora, prohquci deimora Seqnor, Ovid,

Rom. yiii. 6, '^ For to be canally minded is death; bat to be spiritoally minded is life and peace f that is, the cause of death, and the cause of life and peace, as ver. 10. So PhiL i. 13, Heb. vi. 1, and xix. 15, and Bom. vL 23.

In verbs, to joy and refoke are put to be freed or delivered from evil, and to be or do well, which is the cause of joy, PsaL Izx. 4, ''Let all those that seek thee rejoice, and be glad in thee; that is, let them be freed from all evil, that they may have cause of joy. The cause and effect are joined, Psal. v. 11—13. To be ashamed and confounded, signifies a Ming into calamities, and be exposed to violence which is the cause of confusion, Psal. XXV. 1, 2, and iii. 19, 20, and xxxL 1, 2, and cxix. 115,116, Ac.

To please signifies good behaviour and honest respect, which is the cause of oomplacencj, as Rom. xv. 2, " Let every one of us please his neighbour for good to edification." See Erasmus upon the place, 1 Cor. x. 83.

Haste or flight is put for shame and confusion, Isa. xxviii. 16, " He that believeth shall not make haste;" that is, he shall not be confounded, as Rom. ix. 33, andx. 11,1 Pet. ii. 6. The effect and consequence of confusion is flight, or a hasty getting away from the sight of men—4his also signifies calamities and punishments, as limited before, see Psal. budv. 15, Isa. xxviii. 28. Eccl. xi. 1, Job xxviiL 5, Psal. civ. 13,14, Isa. xl?iL 2, and xxxiii. 12, Josh. xi. 8, and xiii. 6.

CHAPTER in.

OF A METONTHT OF THE SUBJECT.

This kind of Metonymy shall be handled under five heads.

1. More generally when the recipient, or receiving suljeet is put for the a^una.

2. More especially, when the thing ctmUaning is put for the thing contained, or place for the thing placed.

3. When the possesser is put for the thing possessed,

4. When the occupant ol^ect or subject is put for that which it is concerned abouL

5. When the ihing signed is put for the sign.

1. The Recipient or Receiving Subject is put for the Adjunct.

The heart is put for wisdom, (where the scripture tells us the seat of wisdom is) as Prov. ii. lO, and xi. 29, and xv. 1,4 and xvL 21, Prov. vL 32, "Whoso committeth adultery with a women, lacketh a heart," so the Hebrew is, that is, lacketh wisdom and under* Standing: see Prov. viL 7, and ix. 4,16, and x. 13,21, in which places, the phrase wanting a heart, is to be understood of an unwise person or a fool, by which words the scripture expresses nnbeliemg and wicked men, as Prov. viii. 5, " 0 ye simple, understand subtilty, and ye fools understand, an heart," so the Hebrew, that is wisdom I Prov. xv. 32, '' He that heareth reproof possesseth or (acquireth) an heart/' that is, as the Chaldee renders it, Wisdom. See Prov. xxviii. 26, *' He that trusteth in his own heart is a fool," that is, he that depends on or confides in his own understanding and prudence, or he that is wise in his own eyes, as Isa. v. 21; so Hos. vii. 11, and iv. 11.

The heart and reins are put for inward thoughts and affections, PsaL Ixxiii. 20, 21, and Ii. 7,8, Prov. xxiii. 16, *' God searches the heart and reins," Psal. vii. 9,10, and xxvi. 1, 2, Jer. xi. 20, and xvii. 10, and xx. 12. This is to be xoftioyvA^vnifyas ActsL M, ''The knower of hearts/' Matt, zxvi 21.

Itapntfor UieiciJref of the sold expressed in pniyer, as Psal.Ixii. 8, ^'Poaroutyoar heart before him/* that is, the desires of your heart. Lam. ii. 19.

The new or muford man is pat for the condition or state of the converted or regenerate sod. An old or outward man is opposed to it. See Rom. vi. 6, £ph. iy. 22,2 Cor. vu. 1, Hek zziiL 1,2 Cor. y. 17, fiom. zii. 2, and yiiL 2, 5, 2 Cor. iy. 16.

2. The TMb; containing is put for the Thing amtained^tjid Place tor the Thing Placed.

MemU Carmd is pat for the treeM there, Jer. zlyi. 18, "As Carmel by sea," that is, as thetreesof Mount Carmel are drawn by sea, so shall he lead them captiyes: so says Bab. Kuncfai, '^Blessed be thy basket,'* Dent, xxyiii. 5, that is, the meat and proyisionin it. A deaert is bat for the wild beasts there, Psal. xzix. 8, with Dent yiiL 15. Ahooseispat for the fiunily, children, and domestics, Gren. yii. 1, "Come thou and all thy house into the arL" 2 Sam. yiL 11. " The Lord teUeth thee that he will make thee an honse," that is, giye thee an ofipring or posterity to possess the royal dignity, 1 Chron.x.6,Psal. xlix. 12, Lake xix. 9, &c. It is also pat for a people or tribe sprang from any fiunily,as£xod* il 1, £zdL lii. 1, and xxyii. 14, &c.

bhmde are pot for their inhabUante, and so for the Gentiles which possessed all the Bknda in the Mediterranean Sea, Isa. xli. IS, " Keep silence before me, 0 islands—^The isles saw it and feared," Ac. See Isa. xliL 4. '' The isles shall wait for his law, Isa. li. 5, "Thekles shall wait npon me."

The 8ea is pat for marUme inhabUants, or seamen that dwelt near the shore, EzeL xxyL 17, ** How art thou destroyed that was inhabited" of the seas, so the Hebrew; 80 Isa. Ix. 5, ** The abandance of the seashall be conyertedante thee,'' that is, the Oentiles which dwell near the sea, as the following words show; see Hag. ii 7, 8, Dent xxxiii. 19, ^ Thqr >bsU sock the abandance of the seas/' that is, goods and merchandize brought

A table is pat for meaiy Psal. xxiii., iy. 5, Psal. Ixxyiii. 19. A mountain foif suMmtainoiiB places. Josh. xiii. 6, Judges yii. 54, &c. Moontains and hills are put fol^ idob, which were worshipped there, Jer. iii. 23. Mountains and yallies for their inha* KtsntB, Micah i., iy. ** Mountains shall be molten under him, and the yalleys shall be deft"—that is, Uie hearts of those that inhabit them shall wax soft. See PsaL Ixyiii. 2, 3, and PsaL xcyiL 4» 5, "They put to flight the yalleys towards the east, and towards the west," that is, soch as dwelt in the yalleys, 1 Chron. xii. 15.

The tporld is put for mankind, John iii. 16, and xii. 19, 2 Cor. y. 19,1 John ii 2, and y. 19. It is put for the wicked who are the greatest part of mankind, John i* 10, and yiL 7, and xiy. 17, and xy. 19, and xyi. 20, 23, and xyii. 9,14,1 Cor. xi. 82, 1 John iii. 1, and iy. 5, and y. 4, 5. Hence the deyU is called the prince of this World, John xiL 31, and xiy. 30, and xyi. 11. KaaiMK^rofM ** princes of the world," Eph. yi. 12, ** The god of this world," 2 Cor. iy. 4 Which is expounded, Eph. ii. 5. " In time past ye walked according to this world, according to this prince of the power of the air, the

^rit that now Worketh in the duldren of disobedience."

«

The world is put sometimes for those that are eonterted and beUe^e, John yL 33, ** The bread of God is he which cometh down from heayen, and giyeth life unto the worlds this is to belieyers, and John xiy. 31, '• But that the world may know that I loye the Father," Ac. Yet Glasshis thmks tliat the whole race of mai^d is rather to be un^ derstood in both places, as yerse 51, '* The bread which I will giye is my flesh, which I will giye for the life of the world," for (1) this giying of life, is not an actual conferring of it by faith, but rather an acquisition or purchase of life for them, in which sense Christ is called the light that enlightens eyery man that eometh into the world. In the otfaar text, John xiy. 31, Christ signifies by those words, that he was therefore to die, that he might delryer mankind from the power of Satan. (2.) That this redemption of mankind should, by the word of the Gospel, be reyealed to the whole world. For be sayi not, kt me die tfiat I may show that I loye fhe Father, but that the world may

knaw that I love the Fattier: ^diidi knowledge was had, when the Gospel was promulgated through the whole world by the apostles.

Gamerarios in his notes on John xvii. 21, " That the world may believe thatthon hast sent me," says, that by w(t\u»^ the world, we are to understand, rovr ^J^f^iuamtt n rm KO0y*A^, such shall be saved—^Bat Glassius says, that it signifies all men universally, as John iii. 17, ** For God sent his Son that the world through him might be saved." For though all men are not actually saved, in regard of their own stubbornness and impenitency, yet a spiritual unity for believers is prayed for, and that the world might believe, that is, that all men should be converted to the true knowledge of the Messiah ; altibough very many remain in unbelief and wickedness, who shall have no share in this Re* demption.

SAif^ are put for the meii in them, Isa. xxiii. 1,''Howl, ye ships of Tarshish,''that is ye mariners and merchants, &c So verses z. 14.

99

A neai is put tot the ymtng cnes^ Deut. zxxii. 11, *' As an eagle stirreih up her nest, that is, the young eagles, as is clearly showed in the following words.

Ofhir (a country in India abounding with gold) is put for geld brought firom thence Job xxiL 24, "Then shalt thou lay up gold as dust, and Ophir as the stones of the brooks/' that is, gold brought from Ophir; abundance of gold is denoted by the whole phrase, and, metaphorically, great felicity.

A cup is put for the wine or liqumr in it, Jer. zlix. 12, Ezek. zxiii. 32,1 Cot. x. 21, « Ye cannot drink the cup of the Lord and the cup of devils.'' Luke zxii. 17, it is said in the last paschal suj^r, " And he took the ci^) and gave thanks, and said, '* Take this, and divide it amongst yourselves," that is, the wine not the cup; for verse 18, he says, " I will not drink of the fruit of the vine, until the kingdom of God diall come." So Luke zxii. 20. We have the same Metonymy about the euchanstical cup of the Lord's supper, and 1 Cor. xi. 25, 26, 27. Of this cup Christ says, that it is the New Testament in his blood, but the containing vessel cannot be understood, but the thing contamed, viz., the wine, which is sacramentaUy the blood of Christ, ]Ubtt. xxvi. 28, Mark xiv. 24. See more 1 Cor. x. 16, 21, 1 Cor. xi. 26, 27, Matt. xxvi. 27, Mark xiv. 2d, 1 Cor. XL 28.

The fiame$ 0/ countrUt are frequently put for their inhabUatiU, as Egypt for Egyptians, Gen. xvii. 15, Psal. cv. 2^, Ethiopia, for Ethiopians, Psalm Ixviii. 31, 32. Sheba for Sabeans, Job. i. 15, and vi. 19, see Isa. xliii. 8, 4. Judea and the ad-gacent countries about Jordan, are put for their inhabitants, Matt. iii. 5. Macedonia and Achaia for Christians living there, Rom. xi 26. The land of Egypt is put for spoils brought from thence, Jer. xliii. 12.

The grave is put for the dend that are buried in it, as Isa. xxxviii. 18, '* The grave cannot praise thee, death cannot celebrate thee," ^at is, they that are dead and buried; the reason follows, " They that go down into the pit cannot hope for thy truth,'* ver. 19, " The living, the living, he shall praise thee." See Psalm vi. 6, and cxv. 117.

The earih is put for the inhabitants of the earth, Gen. vi. 11, " The earth was also corrupt before God, and the earth was filled with violence," which is expounded in the next verse, " For all flesh had corrupted his way upon the earth." So Gen. xi. 1, and xviii. 25, and xix. 31, and xiv. 30,1 Sam. xiv. 29, 2 Sam. xv. 23, Prov. xxviii. 2, Isa. xxiv. 20, Matt. v. 13.

The ends of the earth are put for the inhabitants of the extremest parts thereof. Psalm xxii. 27, 28, and Ixvii. 8.

A theatre (the place where plays and shows are seen) is put for the sight tiset/, 1 Cor. iv. 9, where the apostle Paul metaphorically says of himself, " For we aro made a theatre (so the Greek) unto the world, and to angels, and to men"—as if he had

we ue derided, Iiafted, and ftbuaed by the world, and that not in a oomer, bat as if the ▼hole earth were gathmd t4^ther in one theatre to satiate and jdease themsdres

with beholding our miseries.

A cily is pat for eUi9eB9, Jer. iv. 29,'' The whole eity shall flee-^^flhaU go into thidcets and dimb upon the rocks," so Isa. xiv. 31, Jer. xxtL 2, &e., Jerasalem, Chorazin, Beth-ssdia. Gapeniaaai^ are put tot theur inhtbitanta, Matt] iii. 5, Mark i. 5| Matt, xxiii. 37, and xi. 21, dl, AOs XYiiL 25» Jodg. v. 7,11, Ac.

To this by analogy stay be referred these that fellow.

Heaten is pat for God^ who is said to dwell in the heavens, and there maidfesis hul ^ory and majesty to angels, and glorified spirits, Psal. Ixxiii. 9, *' They set their mouth i^nst the heavens, ai^ their tongue wafteth through the eartii,^ that is, they been* tuosly vent their blasphemies against God, and contumeHous wwrds against mankind. See more examples, in Dan. iv. 23, with verse 22^ and 29,1 Kings viii. 32, Matt xxL 25," The baptism of John, whence is it ? from heaven or of men V that iS| from God» or men, so Luke xx. 4> Lukexv. 16, '* Father, I have anned against heaven," that is, against God.

The hmri is pat for the son/, which is radically in the heart as its proper seat, Psal. xiv. 3,4,aadlxxxiv.3, lPetiiL3,Heb.xiii.9,&c. TheMlyis put for the heart, wUeh (viz. heart) is likewise put for the soul and its acts and cogitatioas, Jbbxv« 35, Piov. xviii* 8, and XX. 27, and xxvL 22, and xxii. 18, Hab. iiL 16, John viL 38.

8. ThepossesacrUfiajbrihe Thin^ possessed.

Gen. XV. 3, " Behold the son of mine house," so the Hebrew, " inherits me," that is, my goods and estate. Dent ix. 1," To possess nati<ms greater and mightier than thy s^" that is, the countries of the Gentiles, for the people themselves were not to be pos« sessed, hot eat off by the command of God, as verse 2, 3; see 2 Sam. viil 2, PsaL lixiTi 7, *' For they have devoured Jacob," that is, his riches and goods.

The prince is put for his jurisdictum, Matt ii. 6, "And thou, Bethlehem, in the land of Joda, are not the least among the princes of Juda," that is, the principalities or prefeo* tor^ of Jodah, which were di&guished by thousands, as 1 Sam. x. 19.

The name of God is put for obkUwns offered to him, as Josh, xiil 33, " The Lord God cf Israel was their inheritance," (viz. the Levites) whidi is expounded, veme 14,'' Only tmto die tribe of Levi he gave no inheritance, the sacrifices of the Lord God of Israel made by fire are their inheritance," &c., and Josh, xviii. 7, " The priesthood of the Lord is thdr ^the Levites) inheritance"—^Deut. x. 9, " The Lord is hb ioheritanoe," &o., sea £zek.xhv.28.

Chrisi is put for the Church (or believers, who are his peculiar people. Tit. ii 14, 1 Pet iL 9,) I^Iatt. xxv. 35, " For I was an hungred, and ye gave me meat," &c., says Christ, and verse 40, it is thus expounded, " Inasmuch as ye have done it unto one of the. least of these brethren, ye have done it unto me." Acts ix. 4,5, '* Saul, Saal why per* secatest thou me ?• I am Jesus, whom thou persecutest," whereas verse 1, 2, it is said that Sanl persecuted the disciples of Christ, so 1 Cor. xii. 12, " So also is Christ," that is, " his Church, hath many members, and many believers do constitute one body of Christ," or one Chnrdi, for it follows, verse 13, " For by one Spirit are we all baptized into one body; Christ therefore is put for his mystical body, or, which is the same thing, that which properly belongs to a body is attributed to Christ, because of his mysti<»l union with lielievers. For the same reason the afflictions of Christ are called the afflictions of the ssinta, CoLi. 24.* Upon which place Lyranus says thus, '* The passions or sufferings of Christ are two-fold, one he endured in his own proper body, as hunger, thirst, yea, even death, and in this sense there was nothing to be filled up—the other he suffers in his menbers who are believers, when they are persecuted, afflicted, and oppressed for his sake."

* Sea more, AcU ii. S8, Pkii. in. 18, Pad. xri. 6, Eph. f. SO, 88«

And thia the m^aoing of the apostle here when he says* << Who now r^ioe in my aof-firings for you, and fill np that which is behind of the afOictiona of Chmt in my flesh for his bod/s sake, which is the church."

,' 4^ The Ol^ect u pM far ikat whuA U is cimfm'iani ab(mt.

: Chbist Jissus ia put for his ioetrine, 2 Cor. xl. 4, " For if he that eomedi, pieaohetii another Jesus whom we have not preached/-that is, another better doctrine of Christ which he calls another gospel, &c., Eph. iT. 20, " But ye have not so learned Christ; if so be that ye have heard him, and have been tanffht by him, as the troth is in Jesna," ^,; this is to be lindbrstood of the doctrine of Chnst.

#

. God is put tat worMp appointed for his honour, as Exod. xxxii. 1, *' And they (that is, the Israelites) said nnta them (viz., Aaron), up make us ovfm gods, that is, as* Brentins Qerhard,. and otiiers expound it, insUtue nobis pMica sacra, &c., institute some public form of worship for us, or some visible sign of God's presence (as afterwards was the tabemade, t|ie ark and mercy-seat, Exod. zL 34, 85, Numb. vii. 84,) possiUy some such thing as they had seen in Egypt; for now they were turned in their hearts to Egypt Acts vii. 39, 40.

1 Ghry. and strength are put for the praise and edebration of ^ory and strength* aA.Psal; bdx. 1, ^'Gite unto the Lord glory and strength,'^ that is, give him the' praise of his glory and atrength. See Psal. viii. 2, *^ Out of the moutiis of babes and suddings, ha^ thou ordained strength," that is, the praise and celebration of his strength and omnipotency, as it is eipounde4. Matt. xxi.*16. So PsaLxevL 6, 7, verses^ , .

t

' Sin is put for sacrifice or sin-offering, Exod. xxix. 14, ** The flesh of the bullock, &c., thou-^halt not bum without the camp, it is a sin," so the Hebrew, that is, as our translation renders it, a sin-offering. Hos. iv. 8, ** They eat up the sin of my people," that is, the sacrifice, or sin-offering, for sin has a three-fold acceptation. (1.) It signifies the transgression, of God's l^w, X John iii 4, (2.) Punishment for sin, ** he shall bear his sm," Lev. xx. 20, and 29, and xxiv. 15, Numb. ix. 13,andxviii. 22,Ezek. xxiii> 49. S.) Sacrifice offered for sin, Lev. x. 17,'' Why do you not eat the sin of the holy place ?*' or so the words are to be read, that is, the sin-offering. In this sense, that text is to be understood, 2 Cor. v. 21, "Christ was made sm for us,'^ that is, a sin-offering, according to Isa. liii. 10, " If thou shalt make his soul sin,'' delictum, reaius, ant. Our translation renders it, " when thou shalt make his soul an offering for sin;" explained, Eph. v. 2, '^Christ hath given himself for us an offering and a sacrifice to Grod for a sweet-smelling savour:" for he is the true propitiatory sacrifice for our sins whom the old typical oblation adumbrated or shadowed forth.

That phrase of the Apostle Paul's, 2 Cor. v. 21, " For he hath made him to be sin for uj, who knew no sin,'' is borrowed from Liaias, upon Which Dr. Fnmzius thus expresses himself. '* How Christ was made sins may be plainly and perfectly declared from the beasts allotted for sacrifices, when by imputation of the sins of the people to them they became unclean, yea sm, and so were slain and sacrificed,*' &c. By which words the reason of this tropical speech, whereby sin is taken for sacrifice is noted; Illyricus says, " These sacrifices were so called, because the sins of the people (witii respect to puniah-nient) were after a certain manner by imputation transferred upon them," not that the Verb n^ signifies to expiate, CI. Script, pirt 1, col. 858.

Promise is put for faith, which embraces or receives the gracious promise of God, Rom. ix. 8, '* Children of the promise," that is, of faith, which receives the gracious and free promise of Christ. They are called sons by a metaphor, with respect to Abraham* who is by the Holy Spirit called the '' &ther of believers," Bom. iv. 16. As if he had said, they that tread in the steps of Abraham, and are alike unto him in iaith. See Bom* iv. 12, Gal. iii. 7,29, and iv. 28, Ac.

* Brsnt Com. in i0c» Osrherdi Tm. 8. loeor, 4s lege 2ki & 92.

i

Blood is put for hloody men^ or those that are malicious and ready to spill blood,"

or perpetrate any villany, Isa zxxiii. 5, " That stoppeth his ears from hearing of blood,"

thit is, hearkens not to them who conspire or confederate to commit murder,, slaughter,

fxt other wickedness (for that is synecdochically noted by the word blood.) See Prov. i.

10,11,12, &c

The subject or argumetU of writing is put for the writing itself, 1 Kings viii. 21, "The ark wherein is the coTenant of l^e Lord,'' that is, the tables wherein the covenant was written, Exod. xxxiv. 28, so Rom. ix. 4, om Af«Oiixai, " the testaments or covenants," that is, the two tables of the covenants, as they are expressly called, Heb. ix. 4. So the Oid Tedanuni is taken for the hooks wherein it was written and contained, 2 Cor. iii. 14, which is common in our vulgar speech to take the Old and New Testament for the books wherdn they are written.

5. 7%€ Thing signified isfuHforihe Sign,

The Hwng signified is someUmes put for the swn materially, that is, for the thiog itadf^ idiich is the sign, 1 GhroQ. xvL 11, " SeeK the liord and his strength," that is, the aik of tibe covenant, which was a Sign and symbol of his presence and strength. So PsaL IxxviiL 61, Psal. cv. 4. Whence it is expressly called tiie ark of the strength of God, PsaL cncxii. 8,Ezek. vii. 27, ''The Princj sliall be clothed with desolation," that B, with a garment denoting mourning and desolation, 1 Cor. xL 10, " A woman ought to have ^tmrua power on her head,'' that is, a garment signifying that she was under the power of her husband.

Sometimes the thing signified is formally put for the sign, that is, for the term or appelktion of the sign, aS Exod. viiL 23^, ** And I will put redemption between my people sad thy people,'' that is, the sign or token of redemption. Deut xvi. 3," Seven days shalt tlwa eat unleavened bread therewith, even the bread of affliction," thai is, a sign, menu* meat, or memorial of tiie affliction, which you endured in Egypt. By this trope bread is called the body of Christ, and wine is called his blood. Matt. xxvL 26, 28, Mark xiv. 22, 24,1 Cor. xL 24, 25, that is, a sacramental sign and symbol of his body and blood, insti-toted in remembnuioe of him.

CHAPTER IV.

OV ▲ lIBTONTinr OV THE ADJUNCT*

A imnnnfT of the adjunct is 8even«fold»

L When the aocidaii is put for its mbfeet in kind.

2. When the ikmg contained is pot for the thing containing^ or a thing in a place, U put fcr the place.

3. Whm.time is put for things done or existing in time* 4 When the opinion of men is pnt for the thii^ itself.

5. When the occnpatmnf or subject eoneemedy is put for its object.

6. When the sign is pot for the thing signified.

7. Whenanofii^ispatforaiwrsofior <^ji^.

Of these in Older. *

}. When the accident is piU for its Snl^ect in kindi

Trx abslraet is pot for the eoncretS, Gen. zlil 38, ** shall ye briilg do#n iny hoaiiness (or grey headinees, so the Hebrew)'with sorrow to the gnlve,'' tluit is, I that am now aa M man* grej and decrepit with age, l-Sam. iv. 29, '^ The eternity (or strength

c 2

lO OF A METONYMY OF THE ADJUNCT, [booK. t.

of Israel shall not lie," that is, the eternal and strong God of Israel, 2 Sam xt. 12, ** And all the hahitation of the house of Ziba were servants unto Mephibosheth," that is, his whole family, or all that dwelt in his house, as we translate it. Job v. 16, •* Iniquity stoppcth her mouth," that is, wicked men are compelled to be silent before God, Job xxxii. 7, " Days should speak, and multitude of years should teach wisdom," that is, ancient men that are arrived to a great age, or many days. See Psalm xii* 1, and Ixviii. 18, " Thou hast led captivity captive," that is, such as were in captivity, as laa. xlix. 24,'and Jer. xxix. 14, or ac/iWy, making those captives, that kept us in captivUy^9^ the world, sin, death, and the devil. So Eph. iv. 8, Col. ii. 12—15, &c., Psahn ex, 2, 3, " From the dew of the morning thou hast the dew of thy nativity," that is, thy children, who, as dew seems to be generated of the morning moist air, and then appears scattered in innumerable drops, so shall thy children be begotten by the preaching of the Gospel in inniunerable numbers. More examples you may see, Prov. xxiii. 21, Isa. Ivii. 13, Psalm cxliv. 3, 4, and xc. 8, 9, Jer. ii. 5, Ezek. xliv. 6, " And you shall say to the [rebellion]" so the Hebrew, that is, to the rebellious people. Luke i. 78, " the day-spring from on high hath visited us "— An epithet of the mcamate Messiah taken from those places where he is compared to the sun and light, Isa. ix. 2, and Ix. 1, 2, MaL iv. 2, &c. John xi. 40, " If thou wouldest believe, thou shouldest see the glory of God," that is, his glorious works, Rom. xi. 7, Eph. i. 21, Phil. i. 16, " Supposing to add affliction to my bonds," that is, to me in bondage and captivity, 1 Pet. ii. 17," Love the brotherhood,'* that is, the brethren or the congregation or assembUes of the faithful, 1 Pet. v. 9. So circumdsion is put for the curcumcised Jews, Rom. iii. 30, and xv. 16, Which is a meUmjfmtf of the siffn, and for the spiritually circumcised, Col. iii. 3, which is a metaphor.

Other adjuncts are put for their subjects, "Ezek. xxvi. 8, ** He shall stir up the buckler against thee," that is, soldiers that wear bucklers or targets in war. See Isa. xix. 9, Zech. ix. 15.

Light IB put for the sun, xeS t{ox^y, by way of eminency, because it is the fountain and original of light. Job xxxi. 2t>, Hab. iii. 4, it is put for fire, Mark xiv. 54, " And he sat with the servants and warmed himself, vfos ro fAts, by the light,'* that is, the fire, which gives light as well as heat. See John xviii. 18.

OU or ointment is put for one singularly anointed, Isa. x. 27, '' The yoke shall be destroyed, because of the anointing;" in the Hebrew it is [from the &ce of oil] or because of oil, that is, for the anointing of the Lord and his grace. Junius and Tremellius expound it thus: the yoke shall be destroyed because of the anointing, that is, by and through Christ thou shalt be set free, in whom the Spirit of Jehovah rests, who anointed him. Cap. Ixi. 1. lUyricus says that this is properly fulfilled at the coming of the Messiah, and the redemption purchased by him, who has broken the yoke, cancelled the handwriting, and taken away the tyranny of the law, of sin, death, and Satan. See chap, ix. 4, 6.

Sin is put for sinnersy Isa. i. 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 firom the guilt and condemnation of sin, for sin properly and in itself cannot be iHade clean, Pralm Ii. 9. Matt. viii. 3. '' His leprosy wte cleansed," that is, the leprous man.was'hedled. Psalm xxy. 11, Exod. xiv. 4, Gen. xxxiv. 29, Deut. viii. 17, Job xv. 29, Prov. xxxL 29, Isa. x. 14, and xxx. 6, Rev. xviii. 3, Provi xv. 6, Jer. xx. 5, ftc, Job vL 22, Proy.T. 10, Ac..

2. The Thing contained iipui for the Thit^ containing, and a Thing in a Place for the

Place, • Gen. xxviiL 22, " And this stone which I have set for a pillar shall be God's house,'* that is, this place where I have erected a statue of stone. Josh. ipr. 19, " Give me springs of water," that is, some portion of land where there may be springs of water, for it is added, that he gave her the upper sj^rings and the nether springs, that is, a field

in which there were springs ia the higher and lower part. See Ezek. xxvi. 5,14, Hofl. ix. 6, Amos viiL 5.

Hatt. iL 11»'' They opened their treasures and offered him gifts," that is, they opened their cabmets, (for so says Kirstemius upon the place, the Arabic word signifies), or purses, where their treasure or precious things were kept. See Psalm cxxxv. 7, Matt. xii. 35, and zxii. 13, " Cast him into outer darkness," that is, hell, the place of darkness. See more examples, Matt. xxv. 10, " They that were ready went with him," us rm yoiustj " into the marriage," that is, into the place where the marriage was to be edebnted. It is said in the same chapter, Ter. 21, 23, " Enter thou into the joy of thy Lord,^ that is, into the place of joy, the i^estial Idngdoni, Mark iii. 11. " And unclean ^irits when they saw hun, feU down before him," (viz. Jesus) that is, men possessed with imclean q^irits, Luke xxi, ** For aU these have of then: abundance cast, m ra ^wf« 0itf, into the giStA of God," that is, iiito the (}«fo ^i^Kbuuw, or Gazophyladum) the place where those oftringa were put, whit^ were bestowed upon God. It is therefore called Cbrban, i. e., a gift. Matt zxvii. 6.. See more, Acts xvi% 13,16, where prayer is put for the place d prayer, as also Luke vL 12, Heb. xii. 1, "Let us ruti with patience the [aytn» eeriamen, stiife, or) race that is set before us," that is, our course in this place of strife, of racing, Ber. viiL d, ** And another angel came and stood at the altar, having XiPavcrrof, golden ificensey that is, a golden denser," as we transfaite it. See verse 5<

To thu kind of metommf may be referred when the wind is put for that quarter of the woild from whence it blows, 1 Chren. ix. 24, Jer. xlix. 82, and Iii. 23, Ezek. v. 12, Matt xxiv. 14 And where any river is put for the bordering country by which it runs. In. xxiiL 89 Jer. siL 5, Zech. xi. 3. See also Jer. ii 18, where it is wiuial a metaphor.

3. Time is pui Jor ihhp done, or existing in time,

is to be imdersteod of the word time itself, as also of names which express parts of tiiae, whether it be naturally or by institution, divided.

, 1 Chron. xiL 82, "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-imtrncted in prudence, whereby they knew what to do, and when to do it, and there-five went before the Israefites, 1 Chron. xxix. 30, ** With all his reign, and his, (viz,, Darid's) might, and the times that went over him, and over Israel, and over all the kingdoms of tlte countries," that is, the various negotiations and chances, whether prosperous or adverse, which in any of those thnes happened to them. Esth. i. 13, " Then the king said to the wise men which knew the times," that is, who knew past transactions which htppened in the respective times, or who knew how prudently to manage, and act all things in season. Job. xi. 17, "And thy time shall arise abode the noonday," so the Hebrew, that ii, thy meridian prosperity shall be clearer than the light, or most illustrious. Psal. xxxL 15," My times are in thine hands'* that is, my life, healtii, and the whole state and course of my Hfd, for whatsoever changes come, thou governest them by thy providence. See Paal. exxxix. 1—3, &c., 2 Tim. iii. 1, &c.

Jn age, which is a part of ime, as Heb. i. 2, " By whom also he hath made mmoLs, the ages," that is, the world, which endures for ages, and therefore all things existing, in time, so Heb. xL 3. This signification comes from the Hebrew word tDVv* whidi Bonifies both ages and world. Bom. xii. 2. " Be not conformed to this aye," that is, the impiety of this world, or the wicked men living in this age. For so aiM, is taken. Matt. xiiL 22, Hark iv. 19, Luke xvi. 8, 2 Cor. iv. 4, Gal. i. 4, Eph. ii. 2, and vL 12, 2 Tim. iv. 10, Ac.

Yeats, Prov. v. 9, "liCst 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 mayest be safe and secure. See Chap. vi. 32, 33, (&c.

i)fiy«. Dent iv. 32,'' Ask now of the days that are past, which were before thee," &c., that isy the historiea and transactions of former times, search the Annals, 1 Sam. xxiv. 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 receiyed from thee this day, Mark xiii.

19, *'' Those days shall be such an afiBiction, as was not from the beghuung," 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 itselfl 1 Cor. iy. 3, ** But with me it is a very small thing, that I should be judged of you," or of Man's Day, d voo eu^f^wtmi ufAiftf^, that is, as we translate it, fMtis judgmeni, because there are certain days allotted ioxjudg-menu,

Eph. V. 16, " Redeeming the time, because the days are eril," that is, very many erOa^ scandals, and sins, are perpetrated in these time: the Boola of Chromdes are called the worik of ioy«,f that is^ a repetition, narratiye, or rehearsal of the deeds and traos* actions of those times.

The days of any one m scripture phrase is called that time wherein any signal thing for good or evil, happens to him. For good, as Hos. i. 11; Luke xix. 42,. 44. For eM as Job xviii. 20, PsaL cxxxviL 6, 7, Ecd. t. 19, Jer. xviL 17, with John L 3, and ilL 10, and iv. 1, 5, 9, 10,11, Jer. xiv. 7, 20, 21, Ac., E^ek. xxL 19, and zxii. 4, Obad. 12, Micah yii. 4, Psal. zzxTii. 12, 13. With respect to the effect, calandtiea, and misfortunes, are called the days of the Lord, because he justly pmushes men for their malignity and wickedness. Job xxiv. 1, Isa. xiii. 6, Joel t 15, and iL 1, 2, Amos, v;

20, ZepL ii. 2, and i. 14,15,16,18. By way of eminency xo) i{ox^, the last judgment^ when God shall reward evecy man according to his works, is called the day of the Lord, Joel ii. 32, Acts iL 20,1 Cor. i. 7,1 Thess. t. 2, &c.

The day of (he Son of Man, Luke xvii. 24, 26,.is expounded, Terse 30, to.ie the day wherein the Son of Man shall be revealed. That appellation (by an Antanadasis) is taken otherwise, verse 22, " The days will come when ye shall desire to see one of tfie days of the Son of 1)^, and ye shall not see it." Brentius upon the .place says—*' The << sense is, because' things are now in tranquillity, the Son of Man is despised and re-*'jected: but so great csdamides shall come upon Judea, Umt men shalldesu^but&rone ** day to see me, and enjoy my lielp, but shall not compass their desire^." Illyricqs says. Ye shall desire to see, that is, e^joy for a small season those good things, and that good state you are in whibt I am present with you, but, fto. See verse 23, and Matt. xdv. 21,23, &c.

Christ calls his day the season of his coming into the flesh, in the ftdnesi of ftme, John viii. 56,'' Your father Abraham rejoiced 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. Fnmzins says,'' None may doubt but a prospect of the face and person of Christ was shown and exhibited to Abraham in his divine vision, viz., " As he was bom of a virgin, came of Abraham's seed, beginning with miraculous ministrations, exalted from his passion to the r^t-hand of the Father, and to come in the last day, and to crown him in another life." j;

The day of the exhibition of Christ m the flesh is called, Mai. iv. 5, " The great and terrible day of the Lord," or as others render it, honourable and fearful, as Jacob adorned the place where the heavenly manifestation was made with the same epithet Gen. xxviiL 17, "How dreadful is this place ? This is no other than the house of God, and the gate of heaven.

This day (viz. the manifestation of the Messiah) is dreadfUl or terrible to devils, becau80 by Us power their kingdom is destroyed, John xiL 31,1 John iii. 8. As also to the impious and rebellious enemies of Christ, see Mai. iii. 2, and Matt. ii« 3.

•

An hour, Mark xiv. 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 xii. 27, " Father, save me from this hour," that is from the anxiety and agony, which J shall sc^er in the tin^e of my passion. Christ qpoke of the time of his passion and death, at the thoughts of wbidi (as a true and r^al man) he seemed to be in a great trembling and consternation.

• tirQPTat, y9 wriit»9pcu wttrai »Aifff. t naiO'trn Fifia diifkm. % 2k inUffrH. Strift. Oreot 47.

The ad or last time is pat &r reward, which is wont to be given when one baa done his work, as Pror. zziiL 18, and zziv. 14| 20, Jer. xxix. 11, so 1 Pet i. 9," Beceiving the 19 nx^, the end of your &ith, eyen the salvation of your boq]b»" which the Syraic renders reamrd, or retribution. But this reward given by Qod is not a debt, but of free grace and aierey, beoniae a m^cited reward or wages mnst bear proportion to theserviee done;; hot no sendee of onrs can bear proportion to everlasting life, and happiness, so that it neeeasaxily follows, that the reward is purely of grace.

»

Peaei is put fer the eaerifiee, which is offered upon the feast-day, as Exod. xziiL 18, ** Thoa shalt not offer the blood of my sacrifice with leavened bread, neither shall thef &t of my least remain untU the morning," that is, the Jht of the lamb to be sacrificed, or flftheaaeriflceof my feast, as Junius and TremeUius render it. AsalsotheChaldee. So Isa. nix. 8, ** Let Uiem Idll (feasts,) that is, as we translate it, samfices." See Mai. ii. 3 B aaL exriiL 27» *' Bind the (feast) so the Hebrew, with cords^ even unto the horns (if the attar»^ Aat IS, the sacrifice of the feast or festival day, &c.

The jMsioMris put fiyr the lamb which was slain and eaten on that&stival in memorial of the de&venuice firom Egypt, Exod. xii. 21, '* and kill the passsover," that is, the Paschal Lamb, 2 Ghnm. xxx. 17, Hark xiv. 12| 14, Matt, xxvi/17,18,19, Luke zxiL 8,11, 13,15.

Sammer k put for eummer-fruU, Isa. xvi. 9, Jer. xL 10, Amos viii. 1, 2 Sam. xrii 2,

ir ffl these plaoea the Hebrew is only summer. *

• Ifereea is pat farfiuU gathered in the time of harvest, Exod. xxiii. 10, Dent xxirl 19, hLuLO, Joel iii 18, "It is also put for the rei^r," Isa. xvii. 5, which we translate faneit'iiutti.

J

A.TheOpmUmofMemi$fiUforiheTkingUie\f. . /

kHs^Scriptoxes sometimes things are named and described according to appearance or w&*B opinion {ftumiawi nas norm "M^ett) and not, ()c»fs tb kvom km atXnfiKov) as they are, ifk tborown nature. This happens. 1. In single words, as Kouns and Verbs. 2. In a easjunct phrase.

la jVowit, 1 Sam. xxviiL 14,15,16, 20. That diabolical q)ectmm or apparition raised Ij the wi^ of Endor in the likeness of Samuel, is called 3anmel, because he falsely gave oat that he was Samuel, and the deluded spectators though him so. HananiaKis called a prophet, Jer. xxviii. 1, 5,10, not that he was truly so, but so reputed. It is said, Ezelc. rri , 3, «• I will cut off firom thee the righteous and the wicked,*' wliereby righteous are meant peaoos that were only so in appearance, having an external form of righteousness vAfi^ begat the good opinbn of men, but with respect to God's notice that knows.the inward frame of the heart, to be unsound, that is, to be unrighteous. Matt. viii. 12. Tl^e J[ew3 aie called the children of the kingdom, because thev seemed to be such, and Christ says. Matt ix. 13, "I am not come to call the righteous, (viz., such as are so^in their own eyes,) bit nmecB to repentance,'^ Luke xviiL 9^ Bom. x. 2,^ 3, Ac. \

Ldbe ii 48, Joeepb bsaid tobe the&tfaer of Je6us(and'ver8e41, hdi£rsaddloi)0lus pareat) beeanse he was thought to be so by men, whidi is €aq>ressly said, Luke in. 23. See John vL 42.—^1 Cor. L 21. ** It pleased Qod by the foolishness of pr^ching to save them that believe"— Verse 25, ** Because the foolishness of God is wiser than men^" &c. Wbere pfeaddog of the Gospel, ftc., is caiDed foolishness, nt>t that it was really so, but \tm^ the woiMly wise r^ted it so, as verse 18, viz., to teach salvation by the dross, to seek life and death, and glory in disgrace, which the carnal worldling thought foUy as nne23.

' 4 ..•

* Adijitfe^ met.

In 9efb$, MaXt. iv. 9, ** T%6 Idng (viz. Herod) was sorry," that is, he oovnterfeked sor-row; for yerse 5, it is said, " he feared the multitade," when he would put John Baptist to death, of whom tiie people bad a very great esteem; so that his sorrow was noUdng filae hot artificial and foiled.

It is said, Mark yi. 48,'' That Christ would have passed by them,"* (viz. hb diedples at sea) that it seemed to pass by, or such was the posture and motion of his body as if he would pass by, John iii. 30, " He must increase, but I must decrease;" this increasing and decreasing is spoken with respect to the opinion of men, who had extraordinary esteem of John hitherto, and vilified Christ; otherwise speaking according to the nature of the thing, John Baptist was not diminished by the increasings of Christ, bnt afterwards diiiviad Us own increanngs from his fidness.

Acts xxviL 27/* The shipmen deemed that some country drew near to them,*'(so it IS in the Greek vfoamyttt, appropinqnareHln aUquam Regwnem) because the shore seems to move and draw near to them which are at sea; but it is to be understood that they drew near land, so VngU 3, JEnM^ Prwehmurporlu, terriBjue urhes^ reeeduiUf that is, we sail from the port, and the lands and cities go back*

Ei^omed words, or an entire phrase, Psal. bodi. 9, ^ his enemies shall lick the dust^** that is, they shall be so inclining and prostrate towards ihe earth, tbat they shall seem to lick the dust of the earth, which is a description of fear and subjection. 8o Isa. zlix. 23, and Micah vii. 17, &c.—^Isa. xiii. 5, ** they shall come from a fer country, from the end (or extreme part) of heaven."—This phrase is taken from the opinion of ibe vukar, who (led by the guess of the eye) think that heaven is not spherical or foond, rat hemisphericad, ending at the extremes of the earth, upon whidi the end or

tremes of heaven seem to lean, or be staid upon, so that the end of heaven is put the end of the earth, or remotest places; you kive the same phrase, Deut. iv. 82, and XXX. 4, Neh. f. 9, f BCatt. xxiv. 31. This expoation may be confirmed by the phjoes whet« mountains are called the foundations of heaven, as 2 Sam. xxii. 8. Because at a grei^ distance the heavens seem as it were to rest upon them. They are caDed the pSlars of heaven, Job. xxvi. 11, because heaven seems to be propt by them as by piUanl^

5. The Occnpatepvifor ihe Object.

Seme is put for its ekjuij or the thmg whidi is perceived by sense* as hearincr is put for doctrine or speech, Isa. xxviii. 9, " "Whom shall he teaeh knowledge? Anil whom shall he make to naderstand hearing ?' so the Hebrew, that is, doctrine, or the word, Isa* lilL 1, ** Who hath believed our hearing?*''that is, our doctrine or speech, or as we translate it, report ? So is sum hearing taken, John xii. 38, Bom. x. 16. Gal. liL 2, 5. Hearing is put for rumour or fame, Bsal. cxii. 7, Isa. xxtiil 19, Exek. viL 2€,

* Loeo de ereaiume, p: 119;

t ymMw in Nek, u9, Finifor iiv€ kfnistm no$iri heminph^fii ridefttr eontiw^ere earn Regionew, quam itrmnai.

£

\

24 OF A METONYMY OF THE ADJUNCT. [bOOK 1.

The Dn^ is said to be the god of this world, 2 Cor. It. 4, because he boasts that the kingdoms of this world are at his disposal. Matt. iv. 8,9, Luke iv. 6,7, and because ido-latos esteemed him a god, viz., in their idols, as Chemnitius* says. He is called the god of this worid, as dog is called the god of Egypt, because he was worshipped to a god. So the belly is ca^ed God, because men took more care to provide for it, than to serve God, Phil, iii 19, d(c.

GaL i. 6. Fake teaching is called another Goapel, because some men thought it so, whereas it is really (as verse 7,) a perverting the Gospel. Ephnenides is called the pro- ^ phet of the Cretans, Tit i. 12, because they accounted him so, and after his death sacrificed to him, as Laertitts witnesses. External profession is called fidth, Jam. li. 14,17, 20, 24, j £6, becrase men are apt to rest in it as sufficient for salvation, see Jnd. xii. 8, iftc.

Oittd. L, Hab. iii. 2. Matt. iv. 24, and xiv. 1, and xxiv. 6, Mark i. 28, and xiii. 7, &c„ By the same trope the eye is pnt for colours seen by the eye, and are the object of sight, ts in the original text of the following places, Numb. zi. 7, Lev. xiii. 55, Prov. zxH. 31, Ezek. i. 4, and yiii. 2, and x, 9.. So ftpo eyes are put for a double way, which give occa-tm to look upon both. Gen. xxxviii. 14, 21. Some say this is a proper name, some say it is two foontains.

AgtOkme^ and what bear analogy with them, are pat for theur ^eei, as /atlft for the 4M<rMe, which ia receired and belieyed by faith, Acts vi. 7, Gal. L 2S, Eph. iv. 5,1 Tim. IT. 1, TiX. L 13, Jadge 3, Bey. ii, 13, See GaL iiL 23,25.

Ufife 18 pot for Gedy in whom we hope, and from whom we expect every good tUsg, PaL boL 5, ** For thou art my hope, 0 Lord," that is, he in whom I hope, the support of my h(^ and the God of my strength. See Jer. xiv. 8, PsaL Ixv. 5, 6, Jer. xvii. 7, 13, &C.

It is put for the Meseiah or Chri^ specially, Acts xxviii. 20, ''For the hope of Israel I SB bound with this chain," that is, for Uie Messiah, who is hoped for and desired by Is-nd, or (which is the same thing) for the good hoped for from the Messiah, Acts xxvi. 6, 7,8, so CoL L 27, and 1 Tim. i. 1, Christ is called our Hojpe.

It is pot for men, from whom we expect good or confide in, as Isa. xx. 5, ** They shall be sshamed of Ediiopia their hope,'' as verse 6. Likewise hope is put for the thing hoped fa, IS Ptov. xiiL 12, ** Hope deferred maketh the heart sick, out when the desire cometh, ^ is 1 tree of life," that is, the thmg hoped for and desured, Rom. viii. 24, *' Hope that is neo, is not hope," that is, the thu^ hoped for, &c.. Gal. v. 5, ** For we through the Spirit watt for the hope of righteousness by faith,'* that is, eternal life, promised to uie just lriiith,sollt.iL13.

Lm h put for the person or ihiny beloved, Jer. ii. 33, ** Why trimmest thou thy way to seek love 7" that is, that which thou lovest, Jer. xii. 7, " I have given the love of my wol into the hand of her eneidies," that is, the people dearly beloved by me, as the Chal-dee renders it, Hos. ix. 10, ** And their abominations were as their love,** that is the idols vUdi they love.

»

Dethe is put for the person or thing desired and loved, Ezek. zxiv. 16, " Son of man, Midd, I take away the desire of thine eyes from thee with a stroke," that is, thy de-and aad beloved wife, as verse 18, so verse 21, ** Behold I will pro&ne my sanctuary, the exeelleiicy of your strength, the desire of your eyes," that is, that whicb you love tid d^gfat in, as verse 25, for that which the mind longs after is ascribed to the eyes, as, '*tiie faiA ci the eyes" is put, 1 John ii. 16. This may give some light to that pessage, Hag. ii. 7, where Christ is called the *'desire of all nations"—the sense is, that the Datbns will extremely desire him, love him, embrace him, and hope in him, that is, vtmi they are etmverted to the kingdom of Christ by the voice of the Gospel (to whom tbe name Gentiles is ascribed, Rom. xi. 13, and other places). The term desire is some-Aaei pot fer the affection of love; for to be desired, signifies to be loved and esteemed, O7 a netonymy of the effect for tiie cause), for as much as love begets desire after the tbig beloved, of which yon have examples, in Gen. xxvii. 15, Psal. xix. 10, 11, (with «iix. 126,127), Prov. xxi. 20, Cant. v. 6, Isa. i. 29, and xxxii. 12, and xliv. 9, Jer. iii. 19, Laa. i 7, 10, and ii. 4, Dan. ix. 13, and x. 11,19, Hos. ix. 6, Amos. v. 11, Zech. TO. 14, Ac.

Atrispiiifer Ooi, who is feand. Gen. xxxi. 42, *'Thefearof Isaac,''that is, this M whom Isaac feared and worshipped, so verse 53. Junius and Tr^mellius think this phaae alludes to that fear, by which God (as it were with a bridle) restramed Isaac froiii 'vv'iiiiig or recalling that blessing he gave to Jacob, chap, xxvii. 35, &c.

ba. viiL 13, ** Let him be your fear, and let him be your dread," that is, let God be Netted and dresded by you.

tear is put for the eM feared, Psal. liii. 5, " They feared a fear, where no fear was/' tbt, is, tli^y feared where there was no evil nor danger, which Is the object and cause of fear: Prov. L 216, "/ witf moek when your fear comeih," that \s, that which you fear and ^bie at^ as verse 27, *^WlHi^yottr fear cometh as desolation, and your destruction com-

eth as a whirlwind; wben distress and anguish oometh upon yea." See Prov. iii. 25, ftc» 2 Cor. V. 11, " Knowing m fo/Sov the fear of the Lord»" that is, the teirible judgment of the Lord.

An action is put for its object^ Exod. xv. 2. ** The Lord is my strength and praise," that is, the God whom I praise, and who is the scope or argument of my song.—« The like we have, Psal. cxviii. 14, expounded, verse 15, 16, Jer. xvii. 14, the prophet oalls the Lord his praise, that is, the ohject of his praise, and thanksgiving, for his great goodness. See Deut. xxviii. 8, and xii. 7, &c,^ 1 Sam. i 27, ** And the Lord gave me my petition,** tiiat is, the thing I asked, so Job vi 8, 2 Thess. i« 11, Heb. xL 13, Acts i. 4, ** Wait for the promise of the FaUier," that is, the Holy Spirit promised by the Father.

6. The Sign wfui far ike Thmg^ified.

In wmm. Gen. xlix., '' The sceptre shall not depart from Judah," that is, the royal aa-thority, so Isa. liv. 5, Zech. x. 11, &c, A throne is also put fer regal authority, Psal» Ixxxix. 4, and a crown or diadem, PsaL Ixxxix. 39, Ezek. xxi. 26, ftc, unction is put for the priesthood, Numb, xviii. 8, altars for divine worship, 1 Kings xix. 10, Psal. xxiiL ^ *' Thy rod and thy staff comfort me." that is thy care and love towards me; lor a rod and a staff were a sign of pastoral care and office of the shepherd to his flock; diis is withal an Anthropopathy, whereby God ia represented as a Shepherd, and things relating to a shepherd attributed to him, Psal. cxL 8, *' Thou hast covered my head in the day of arms," so the Hebrew, that is, in the day of battle, and adversities which hostility brings, the signs and instruments whereof are arms, Psal. idiv. 6, *'For I will not trust inmy bow, neither shall my sword save me," that is, my military skill, fortitude, prudence, or atrar tagems, of which the signs and instruments of exercise were a bow, and a sword. To w&ch tiie divine strength and goodness is opposed, verse 7, " But thou, 0 Lord, hast saved us from our enemies."

So elsewhere a sword is put for war and hostile violence, Exod. xviii. 10, Isa, i 10, and ii. 4, 2 Sam. xii 10, Lam. v. 9, Ezek. xxL 3,4, 9, &c., in which there is also ametonymy of the organical or instrumental cause, as before. See other examples, Psal. cxttv. 11, and Matt. X. 34, Ac.

Matt. xxiiL 2, '' The Scribes and the Pharisees sit in Moses* chair." The diair of Moses metonymically denotes the power of teaching, judging, and ruling the peojAe, of whidi it was a symbol; which things are expressed by the name of Moses, who was instructed bv God to teach and govern, and who exercised both by the anthority of God, and left the rules in writing for the posterity of the Jews to obsorve. The term to sit also aptly notes both; for the public teachers, for the most part sat. Matt. xxvi. 55, Luke iv. 20, John viii. 2 Acts xxii. 3, ** The judges also sat in a chair or tribunal," Exod. xviii. 13, Judg. v. 10, Matt, xxvii. 19, from whence to sit is put for ruling and judging, Psal. xxix. 9,10, and ex. 1, (see 1 Cor. xv. 25), 2 Thess. tL 4, and whereas the ^iests. Scribes, and Pharisees sat in the seat or chair of Moses, and did conform to the way of teaching, and government of the people, according to the rule of the divine law given by Moses. Clum, ver. 3, commands obedience to them; but gives a caution to take heed of their leaven, that is, their false doctrines, and feigned traditions, as Matt. xvi. 6,12, for that did not belong to the seat of Moses, but to £e seat of the scornful, or chair of pestilence, as Jerome renders it, Psal. i. 1, the throng of irnqqity, PnL xdv. 20, Ac., Bom, iii 30, and xv. 8, GoL iii. 11. The Jevrsare called the drcnm-dsion, because that was the sign whereby diey were distinguished from other nadons; and the Gentiles are called the nndrcumcision, because it distinguished them from the Jews, GaL u. 7, 8, Eph. ii. 11, Bom. il 26, 27, and iii. 30, Col. iii. 11, Ac.

In verbs, sometimes to hide;\ signifies to protect, and put in a safe place, sometimes to leave or depart from another, for hiding a sign of both.. Of the former we have examples. Job. v. 21, Psal. xxvii. 4, 5, and xxxL 20, 21, and fadv^ 2, 8, Ac., where there is flJso an Anthropopathy, when the speech is of God. QT the latter we have ex* amples. Gen. xxxi. 49, * Vhen we are hid one from another,** so the Hebrew, that is, when

* (?/H9i.Afer.p.2Sb. t dh m wi ift.

we depart or are alieent from one another, Dent. xxii. 1» **Thoa shalt not see thy brother's ox^ or his sheep go astray, and hide thyself from them/' that is, thou shalt not go away sad let them alone, but bring them, so Isa. Iviii. 7.

To deep is to put for to be secure, because sound and pleasant sleep is an evident sgn of security, PsaL iiL 5, and iv. 8, puffing is put for contempt, for a slight puff d the month denotes when a matter is despised as an inconsiderable thing, Psal. z. 5, aodzn. 5.

To Hsa signifies Icve, cbedienee, obsequummeas, and submissive respect, of in ancient times a Idss was a sign, as Gen. xli. 40, 1 Kings xix. 18, Psal. ii. 12. To this some refer that phrase. Matt. v. 47, Heb. xi. 18, affffal^taieu, osaUa salutare; far cwo^BfMi signifies to salute with kissing, and embracing,, and is put for a receiving a eahracmg in love, or fiiith in hope.*

To Jlsfli^ is put for to he joMl, which is the sign of laughter, Job viii. 21, PaL cKzvL 1, 2, Gen. xxi. 6, Luke vL 21, 25, and to be secure. Job v. 22, to stand B pot for to minisier, Ezek. viiL 11, Zech. iii. 1. For it is the sign of a servant to ttaad, see Dent. x. 8. To anoint signifies to make a king, or chief lord, Judg. ix. 8, F<v metioo was in times past the rite and symbol of the solemn inaugurations of kings, ts in many places of the Old Testament appear.

In est^wmtt phrases, to shut and open, none resisting, signifies a fiill and free power of •domnstHtion, Isa. xxiL 22, **To speak with a stiff n^,'' signifies proudly to resist an^ bSa^heme God, PsaL faov. 5, For an erected neck is tiie indication of a proud mind. To give dflanness of teeth, signifies fiunine, Amos. iv. 6, because in eating, something of tke meat slicks in the teeth; for where that undeanness of teeth is not found, it sgoifies there vras no meat eaten, or a defect of aliment To lift up the eyes, sig-s^ wocdiip and adoration, PsaL cxxi, \, and oziiL 1, Ezek. xviiL 6, for whom W6 reverence and worship, we attentively behold. To lift up the head, signifies an e«otiozi of mind, animosi^, and joy, as Judg. viii. 28, Psal. Ixxxiii. 1, 2, Luke xxi.

Thefacemaank^ paie, denotes fear, for diame causes one to blush, and then for fear te bkod retires from the outward parts to the heart, as Isa. xxix. 22, ** Jacob shall n6t sow be ashamed, neither shall his &ce now wax pale." SeeJobix.24. To have a whore's f&nbtsui notes impndenee, for the indications of that appear in the* face as well as Blades^ and bashlbfaieas, Jer. iii. 3.

To km Ike knee, signifies SMibjeciien and obedience or divine worship, Isa. xlv. £, PhiL iL 10, Eph. iii. 14 Of which genuflexion is a sign, to give the hand some* tioes Botes voluntary subjection, as 1 Cluon. xxix. 24, 2 Glmm. xxx. 8, where the Hdxew signifies to ifive the hand, as in the margin of our Bibles Sometimes it notes begging and imploring, as Lam. v. 6. Sometimes confederacy, as Jer. L 15, she (that is Bibjloa) hath given her hand—^that is, she hath confederated with GroBSUS, King of the Lydiana, as HenMlotus, lib. 1, says, see Ezek. xvii. 18, Levit vi. 2, with G^. ii. 9, hb xviL 2. ** To put the hand upon the head," signifies grief, calamity, and sadness, Jer. iL 37, that being a sign of it, as 2 Sam. xiii. 19. " To put a hand upon the mouth, ■gnifies sElenoe, or that one cannot answer, Job xl. 33, Micah vii. 16, ftc. See other mni^eB, 2 Kbgs iii 11, Exod. xxviii. '41, and xxix. 9, and xxxii. 29, Numb. iii« 3, Jsd.xT]L12.

«

To i^ wp Ae hamd, is put for swearing, Exod. vi. 8, so the Hebrew, Psal. cvi. 25, 26, and dsewhere, because such as swore lifted up their bands towards heaven, as Vir^l saji, 12 iSneid.

'Demde Lstinus,

Sofpieiau ecBlasi, tenditqnie ad uders deitrtm HfBQ eadem, JBnsa, ternm, man, ridera, jura.

^ Leigli. .Crit. Sacra*

Sometimes it signifies to ftay^ as Psal. xxviii. 1, 2, Ixviii. 31, 32, and cxii. 2,1 Tizn. ii. 8. And to bless^ Psalm cxxxiv., for by that ceremony they used to bless of dcL Also 1o indicate, or give notice* Isa. zlix. 22.

To this may be referred where eating and drinking is put for heaUh and life, as Exod. xxiv. 11. See Gen. xvi. 13, Psal. ii. 3, " Let us break their bands asunder, and cast their cords from us," that is, let us remove this troublesome servitude, which by bonds and cords, as by certain signs, is noted. See Psal. xlvi. 9, " He breaketh the bow, and cutteth the spear in sunder, he bumeth the chariot in the &[e," verse 10, *' Be still and know that I am God," that is he which puts an end to wars, and tameth the enemy, of which (viz., hostility) these' things were dismal signs. See PsaL IviU. 10, and Ixix. 11. See Job xvi. 15,P8al. xxxv. 12, Joel i. 3, Amos viii. 10, &c.

Isa. ii. 4, '* And they shall beat their swords into plough-shares, and their spears into scythes," or prunmg-hooks; that is, there will be a constant peace, of which Uiere is not a more certain sign than when arms are turned into rustic or country instruments, which are useful in the time of peace. And because the prophet speaks of a qxiiitual peace in the time of the Mes»ah, here is also a metaphorical Allegory.

Isa. xlix. 23, '' They shall bow down to thee with their face toward the earth and lick up the dust of thy feet," that is, they will give thee honour aud reverence, for the sake of Christ thy head, who dwells in thee: for this speech is of the New Testament church. See Psalm Ixxii. 8, 9, &c., Jer. xxxL 19, '* After I was instructed, I smote upon my thigh,*' that is after my sin was shown unto me I was affected with grief of mind. For smiting the thigh was an indication of grief, as Homer, Iliad II. says of AchUlet, that fAn^ v^q^Afuvof, when he had smote his thighs, he spoke to Partrodus, Odjfss, 5. *' He cries out, 0 miserable! and struck his thighs," &c., LauL iL 10.

Lam. ii. 10, ''The elders of the daughter of Sion sit upon the ground and keep dience, they have cast up dust upon their heads, they have girt themselves with sackcloth, the virgins of Jerusalem hang down their h^s to the ground "^-by these dgna a most extreme gri^is described. Jonah iv. 11, " "that cannot discern between their right hand and their left hand,*' that is, that are not come to the years or age of discretion. The signs and effects of reason and judgment are said to be wanting, yea, even judgment it-sdf and the use of reason, and convenient age for the exercise of it.

In entire jpeeeft, hither may be conferred that costoan of apeakieg in sacred scripture, whereby in commands or promises such things are put, which men were wont to do, and are only the dgns of those things whidi are intended and understood by that speech, as when the prophet Elisba commands Gebasi his servant, 2 Kings iv. 29, and Christ his disciples, Luke x. 4, " To salute no man by the way,'* by which is intimated that they were with all expedition and dispatch to do their errands, and to avoid all interruptions by the way. For it is a sign of great haste among men if they are so intent upon the end of their journey or business, that they take no notice of any body they meet, so as to salute him or discourse with him. Otherwise mild, courteous, and civil salutations are reckoned among Christian duties, Ac,

Jer. ix. 17, ^* Thus sidth the Lord of hosts, consider ye, and call for the mourning women, that they may come, and send for cunnmg women that they may come," and ve)rse 18, " And let them make haste and take up a wailing for us," &c. The Lord does not approve of the dissembled wailing-women in mourning at funerals, but apeaks according to the vulgar custom, denoting by this, and informing the people of the bitterness of the present calamities. See Amos v. 16, Ac^Ter. x. 17, '^ Gather up thy wares out of the land, 0 inhabitant of the foi tress," that is, bundle and bind up your precious things together, as verse 9. The sense is, that they were not to remain there, but to be led into captivity, as chap. xviiL where the reason of this judgment is to be read at large. For they that are in a garrison, and doubt its strengtii, do convey- their precious thmgs to phices of more security. This also may be an troir^, as if the Lord had said, ye cannot effectually bring to pass anything to free yoo and yours. We have the like place, Jer. xlvi. 19, &c. —By destroying the weapons, Ezek. xxxix. 9,10. The certainty of the promised victory, and the peace that would ensae is denoted, as Isa. ii. 4.

Matt. xxiv. 20,'' But pray ye that you flight be not in the winter, nor on the sabbath-day." The disciples are commanded, with respect to the dreadfidness and peril of the seige of Jerusalem, to do those things which belonged to the Jews, who thought

tkt it was not lawful for them on.tUt sabbath to go abore^ 1000 greater (or 8000 lesser) paces; and therefore they ought to pray, that they may not be necessitated to fly 01 the sabbath, because the accustomed sabbath-day's journey would not be enough to oaavey them beyond the danger of the Boman soldiers. And by this the grievousness of the cailamity is indicated.

Luke xxlL 96, '* Then said he (that is Christ) unto them, but now he that hath a purse let him take it and likewise his scrip: and he that hath no sword, let him sell his gar-meat, and buy one." By thii speech is signified, that to that quiet and comfortable way of living, which the apostles hath hitherto eigoyed in the school of Christ, should im* meJiatdy succeed a most grievous persecution, even to be begun that very night, and liut the enemy with swords and clubs, were at hand, so that such as confide in an ma of flesh, and would consult (as men) about the security of themselves and theirs, coold hare no better way, than to dispose of all, even to their very coats, and provide themselves with military defences to resist the enemy's violence. By this sign^ therefore, the thing tignified is to be understood; for Christ does not require, that his apostles should buy swords and defend themselves; but by the necessity of a sword, k symbolically insinuates or intimates the grievousness of that danger, which threatens them from the enemy. So says Tbeophylaot and Enthymius upon the place. The ipostles understood these words of Christ properly, and therefore say, ver. 38, *^ Lord, bere are two swords, to whom he said, it is enough." By which answer he modestly and tacitly reprehends the absurdi^ of his disciples; as if he had said, I perceive you do notspprehend the meaning of my fwrahdical speech, thereforeit is enough to have admon-ahed you thus much: your experience, and the fulfilling of my prediction, will supply the place of an exoosition, when in a little time a military host shall invade, to repel which a himdred swords shall not be enoi^h. »See Brentius and Erasmus upon the place.

7. A Name ispUfor Person, or Thing.

Ths Name of God is put for Ood himself, Deut. xxviii. 58, '* That thou mayest fear this ^riooB and fearful name.'' (viz. the Lord thy God,) Psalm xz. 1, " The name of the Ood of Jacob defend thee,'' that is, the God of Jacob. So Psalm cxv. 1, Isa xxx. ;27, Mic. V. 4, and frequently elsewhere, John iii. 18, *' Because he hath not believed in the same of the only begotten Son of God," that is, Son of God himselL So John xvii. 6, Acts m. 16, and x. 43,1 John ii. 12, &c.

Name is put for man. Acts i. 15, ** The number of the names together, were about one hundred and twenty," that is, so many men. So Bev. iii. 4> &nd xi. 13. Erasmus says, the reason of this speech is, that when men are numbered, their names are called over.

Same is put for son, for posterity, because they are called, by the name or simame of their ancestors, Deut. xxv. 7, 1 Sam. xxiv. 22, 2 Sam. xiv. 7, &c.

Name is put for the thir^ itself. Acts iv. 12, *' For their is none other name under heareo given unto men whereby we must be saved," that is, there is no other way or aeans of salvation but by Christ. Eph. i. 21, *'Every name that is named," that is, every thiog in nature. It notes also dignity or eminence, Phil. ii. 9, *' Wherefore Qtoi also hath highly exalted him, and given him a name which is above every name." &c.

CHAPTER V.

09 AK iBomr.

Ah ifoay is a trope whereby contraries or opposites are put for one another, or when by the thing named a contrary thing must be understood. The wDrd properly signifies ^ or cavilling, Foxttftmt»,propriedissimuialionem,etelusionemseucavUlaUonem

* Goodwin lo hit Moact sad Aaron Mvt, that 2000 geometrical cabils ii a Sabbath day's jonwey. Lib« 8. P. 112.

significai. This trope may more rightly be called AniiphroiU, which iue8 words eo&traiy to their proper meaning, or original and genuine sense; am^foirts^ termo per eoahrarimm iiUeUigendus, ex mvn contra^ et ff»f^ dico. It may be distinguished into,

1. Words singly or by themselves, considered, which is called Antiphram.

2. Words so placed or disposed in a sentence, as denote derision, or a kind of a

mock which vulgarly is called an Irony, of which Sarcasmus is a certain kind, which is sharper than an /rony, as when one insults over diem that are op-ressed with odamities.

Aniiphrasis of words singly or by themselves considered.

Sometimes one and the same word has contrary sigmfications, as T^. Barak which properly sigdfies to hless, as Gen. xii. 3, and xxiv. 35, 2 Sam. vtiL 10, Psal. xzxiv. 1, and many other places, is used in a contrary sense by an Ant^hrasis, as 1 Kngs xxL 10, ** Set two men before him, sons of Belial, to bear witness against him, saying. Thou didst bless God and the king," which Pftgninus, the Ghald. Paraph, and our versioii do render, tiiou didst curse or blaspheme God and the king. So verse 13, where the execution of this wicked Jezebel's command is described. Job. i. 5, " Peradventore my sons have sinned and blessed God in their hearts,*' (which Pagninus renders, have cursed,} and the Chald. that they have provoked or stirred him to anger. Upon which place Yatablus says, that the ancients did so abhor blasphemy, that they durst not even name it, chap. i. 11, and ii. 5, " If he will not bless thee to thy face," Pagninus says, eurwe thee, ic. (the Ghald. provoke thee &c.) After the same manner tiiey expound the words of Job's wife. Job iL 9, '' Dost thou still retain thine integrity, bless (Pagninus says curse) God and die ;* of these words some make a good construction, affirming that she gave her husband good counsel, to this sense; what, dost thou still stand upon terms with God ? Wilt thou not humble thyself, and desist from the conceits and imaginations of thine own integrity, since these grievous and sudden afflictions are sent for your sins from an angry God ? therefore ra&er bless him, that is, pray to him, and in humility seek his &ce, (for so to bless signifies to pray, or miJce supplication! and beg him to release thee of this miserable life, since it is better for thee to die once, tnan to die daily.

Beza and others say, that it is not likely that the governess of such a holy family as Job's, and the wife and companion of so good a man, should be so impudently wicked as to give that abominable advice to her husband, as either to curse God, or destroy himself. Her error (say they) was, she judged him wicked, because thus smitten, and that he trusted upon his own int^pity, Ac.

But others with greater probability judge this counsel to be very wicked, for he reproves her for it plainly— ** Thou sp^etb as one of the foolish women speaketh," and certainly Job would never had said so, if her speech had only imported an humble preparation for his approaching death—It was rather a speaking the devil's mind, to bid him curse God and die, viz, curse Ood, that the magistrate taking notice of it, thou mayest be cut off by the sword of justice, for blasphemers were sentenced to death without mercy by the law of Moses, and it is not improbable that the light of nature might carry those nations to as high and severe a revenge against that lugfaest sin— And die, that is, die by thine hand, or destroy thyself, &c. so that the word must of necessity be understood to curse by an Aniiphrasis; as the same word is used by the devil, Job i. 11, '* He will curse thee to thy fieuse." The word that signifies to be effscted or accomplished, Prov. siiii. 19, denotes (to be interrupted or broken,) Dan. ii. 1, *' And I Daniel was refreshed," Dan. viii. 27. But Pagninus and our translation render it; / fainted, for it follows, / was sick. It also signifies to shine, Job xvx. 3, xxxi. 26, Isa. xiii. 10. Also to praise or celebrate. Psalm cxvii. 1, Isa. Ixiv. 11, Ac And by an An^phraeis, to be inglorious orfotAB, Psalm Ixjcv. 4, Job xiL 17, Isa. xltv. 25, fte.-

See C«7l upon the plaoei

Tlie ward *» that ngnifies henignUy, mrey, groHiude, Deut v. 10, Judg. vui. 35, 2 Sam ix. 1, PsaL cxii. 4, 5. By an Antipbiasis signifies the quite contrary, Lev. xx. 17, Ph)Y. xhr. 34-

The word whidi signifies to poaess an inheritance, Gen. xv. 3, Dent ii. 24,31,1 Kings XXL 15, Isa. xiY. 21, signifies to be de^aroyed or thrown out of possession, Deut, iL 21, 22, Jndg. XIY. 15, Josh. viii. 7, and xxiii. 5.

The word te that agnlfies ineonstancyy levity, and foUyy Psal. Ixxxt. 8, Prov. ix. 13, Eed. Tu. 26. By this figure signifies constancy, coi^dence, and hope, as Job xxxL 24, Psal. IxxviiL 7, Prov. iii. 26.

» Jiepke^^ which dgnifies the said. Gen. L 30, ftc, (and synecdochically the person itself. Gen. ii. 7, and xyii. 14, Psal. xi. 1, and more generally an animate body or a fifing creature, Q^n. L 24, &c,) by an Antiphrasis signifies a carcase, or a lifialess body. Lev. xix. 28, so xxi. 1, and xxii. 4, Numb. yi. 11, and v. 2. Hag, ii. 14. To this sigmfiestion some x«fer, PsaL xvi. 10, '* Thou shalt not leave my soul in the grave," Aat is,niybody;

The word ^^ which signifies io he sancHJied or made holy, Exod. xxix. 37,43, Ac., sigmfies also to be defiled. Dent. xxii. 9, ba. Ixv. 5, xymn Rephaim, giants, signifies Boani and strong persons. Gen. xiv. 5, Deut. ii. 11, and by Antiphrasis men d^ or that no medicina can cure (from mti minaiHi, he hath cured,) Psal. Ixxxviii. 10, Isa. xxvi 14,19, Prov. xxL 16, Ac. To this may be referred the word ■H^oyi«, which signifies a viitae, as benediction, praise, a free gift» Ac., Bom. xv. 29, 2 Cor. ix. 5, 6, Eph. i. 3, Hd>. vi 7, Jam. iiL 10, Bev. v. 12,13, and viL 12, &e., and also a vice, as an hypocritical eonlbnity or dissembling praise in order to deceive, as Rom. xvi. lb. SevenJ other examples occur, as of words which have one signification in the root or primitive, and aaothier in the derivative, some which signify one thing in one conjugation, and a different m another, which for brevity's sake are left to the observation of the learned, as Isa. xl. with Numb. iii. 22, Jch. xxii. 25, Psal. xcv. 3, 4, Gen xxxviii. 21, Deut. xxiii. 17, Job xxxTL 14,1 Kings xiv. 24, and xv. 11, 2 Kings xxiii, 4—7, Ac., Josh. xvii. 15,18, IteL exix. 40, wiUi Amoa vL 6, Ac.

An Irony of words in a sentence.

»

In a speech of God and Christ, a thing is said, or commanded, which must be un-fastood m a contrary sense, that the literal meaning may be found, as Gen. iii. 22, and the Lord God said, " Behold the man is become as one of us;" that is, he is no ways like ^ but rather to be abominated for his sin; it alludes also to the devil's words, verse 5, ""Ye ahaQ be as Gods, knowing good and evil.** Gesner upon the pkce says, " Deus tjumedi noma ei indignaHkne mendactum DiaboU et ambitionem Adami exeeratur'* &c., tbat is, God uses this irony by way of execration of the Devil's lie and Adam's ambition aad apdy inculcates the fimlness of his sin, that he may learn to beware ever after." Ambros, ie EUa eiJ^vn, ci^>. 4. Irridens Deus, non approhans hac didt, that God spoke these words by way of derision, not approbation.-—Thou thoughtest thou should be Hke us, but because thou wouldest be what thou wast not, thou art fallen from what thou wast, so thy ambition to a^e beyond thyself has thrown thee beneath thyself.

Deut xxxii. 37,38, '• Where are their gods, their rock in whom Aey trusted, wjiich ^ eat of the fat of their sacrifices, and dnmk the wine of their drink-offerings, let them rise i^ and help you now, and be your protection," as idso Judg. x. 14, " Go and cry unto tiie ^)ds ye have chosen, let them deliver you in the time of your tribulation." Jdiovah n these words does sharply diide the rebellious Israelites, and illustrates the impiety and bfindoess of Aeir idolatries, who had hitherto worshipped such things as gods which now in their extremity were not able to deliver them firom evil or desolaSon.

Job xxxviiL 5, ** Who hath laid thy measures of the ear(h, if thou knowest,'' &c., God >pedE8 tiiese words to Job, as if he had said, you cannot reach to so extraordinary a

pitch of knowledge, as to know how God laid the foundations of the earthy and made all things of nothing, verse 20, ** That thou shouldst take it (viz. the way where light and darkness dwell, as verse 19,) at the bound thereof, and that thou shouldest know the way to the paths thereof." TMs is an ironical concession, resulting from the words of the third verse,'' I will ask thee, and thou shalt m^e me know," &e.

Isa. xvii. 3, *' The fortress also shall cease from Ephraun, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel/' Jerome in his comment says, that glory is by an irony here put for ignominy and disgrace.

Isa. xdx. 1, ''Add ye year to year, let them kill sacrifices," upon which Luther says,* that the prophet mocks them, as if he had said, go to, proceed in your sacrifices stoutly, it shall happen, that you together with your sacrifices shall perish. See more examples, Isa. Ivn. 12, Jer. vii. 21.—xi. 15, xii. 7,—x^, 20,—2 Engs xxiv. 7, Jer. xxii. 23.

It is said, Ezek. xx. 39, ** 0 house of Israel, thus saith the Lord God, save ye every one his idols, and hereafter also, if ye will not hearken unto me"—Here is an ironicad abdication or casting, wherein tacitly they are invited to the quite contrary, viz., true piety an(f*the worship of God, Ezek. xxviii. 3, ** Behold thou are wiser than Daniel; there is no secret that they can hide from thee." This is an ironical hyperbole, by which the prinoe of Tyrus is checked. For Daniel at that time was accounted the wisest of men, because of the most excellent gifts thai God gave him, so that it grew to a proverb, Ac, So that it is only spoken with respect to the opinion or esteem that king had of himself^ which by this irony is reproved. In Amos iv. 4, 5, is an ironican and sazcastic exhortation, as appears 1^ the eondusion, verse 12, where they are advised '^ to ^pare to meet their God*" He alludes to the law ci God, Deat xiv. 28, of tythes, and Lev. vii. 13« the offering of leavened bread, which the Israelites in theur impute worship of idols, did imitate, Ac. See Nah. iii. 14, ** Draw the waters for the 3iege, fortify thy strong holds: go into clay, and tread the mortar, make strong the brick lain." An ironical exhortation to the enemy, intimating that whatever they attempted to secure themselves would be in vain. Zech. xi. 13," A goodly price that I was prized at of them,'' &a, this was an ironical speech of Christ conoeming the price for which Judas sold him.

Matt. xxvi. 45,'' Christ commands his disciples to sleep on, and take their restt** when he means the contrary, it bemg then rather a time) of watchfulness, because he was then to be betrayed, and it was therefore a more seasonable time to learn more hesi* venly instruction before his leaving them. Matt. xxvL 50, ** And Jesus said unto him, friend, wherefore art thou come?" This is an irony, for he was his treacherous enemy.

Mark. vii. 9, " Full well ye reject (or make void) the commandment of Qod" that is, very wickedly. See more, Luke xi. 41, John iii. 10, and viL 28, with viiL 14.

In the speech qf saints there are (ranks, as David^s speech to Abner, ** Art thou not a man ? we translate it valiant man, and who is like to thee in Israel ? wherefora then hast thou not kept thy lord the king ?" &c. His meaning is that he behaved himself cowardly and basely in not preserving the king as he ought. 1 Kings xviii. 27, Elijah mocked Baal's prophets, bidding them *^ Cry aloud, because their god may possibly be talking, pursuing, journeying, or sleeping, and so should be awaked; this is> most clear and event irony, as if he had said, that he is neither a god, nor hving, nor ci^-ble of operation. The like irony we read, 1 Kings xxii. 15, where Micaiah bids Ahab go and prosper, &c., .although he knew that he should not prosper. So 2 Kings viiL 10^ '* Go, say unto hun, thou mayest certainly recover, howbeit the- Lord hath shewed me« that he shall surely die s" this is an irony to delude an impious king, that was enemy to the people of God.

Job xH. 2," No doubt but ye are the people,- and wisdom, shall die with you," this is a sarcastic irony, as if he liad said, ye tske upon you to be the wise men, in c(»nparison of whom I am as a wild ass's colt. Job xi. 12, and think when you die, wisdom

• Ibm. i,foL 856. in £jrpfic. A. /.

masl depert with yon. Job xxvL 2,3,'' fiow hast thoa helped him that is without power ? How sarestthoa the arm that hath no strength? How hast thoa ooonsdled him thathath 00 wisdom? And how hast thoa plentifolly declared the thing as it is?'' This isanirooi* cal eonfiitation. As if he had said, your saymgs are most comfortable and' excellent, ss they seem to yoa« when you have to do with an infirm, abject, and ignorant person.—^The meaning is, that they are of no effect to judge, preserve, counsel, or t^di me. Psalm zl. 9, *' Philistia, tiiumph thou over me." This h an ironical afOMtrophe, whereby David checks the insolence of the old Philistmes, who for a long time vexed the

Ecdes. xi. 9, ** Eejoicc, 0 young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of Uiy heart, and in the sight of thine eyes," &e^ which is fm ironical concession to the young man that giveshimself a looseliber^, to follow his sinful pleasure in his young years, and, in a haughty pride and confidence, sl^^ht God and good tlungs, neglecting his soul for sensuality and (an imaginary) earthly felicity; bat Ids {heck and correction foUows— ** But know thou that for all these things God will briqgthee to judgment."

Isa. il 10, " Enter into some rock, and hide the in thee dust, for fear of the Lord, and fbrthe glory of his majesty." This is spoken by way oiaarcasm, as if he had said, fly from God, and his incensed face, or terrible hand if thou canst, but is is to no purpose, as the following verses show. So Tsa. viii. 9,10, see Isa. xxi. 5, compared with Dan. v.— Jer. viiL 24, iv. 9,15, and xlvi. 9,11, where there are sarcasms against the king of Egypt and his host, that were puffed up for the conquest of Josias—The like Jer. li. 8,11, about Babylon's fidl. See Lm. iv. 21, Mai. i. 9, 1 Cor. iv. 8.

2 Cor. X. 12, " For we dare not make ourselves of the number, or compare ourselves ▼ith some that commend themselves," ftc. The apostle speaks ironically, checking the &lse i^osdes, who had such magnificent thoughts (and gloried so much) of themselves, as if he were nothing to them—^The like irony houses to the conceited Corinthians, 1 Cor. xL 19, *' For ye suffer fools gladly, seeing ye yourselves are wise; upon whidi Aietias say»—This speech is a sharp irony, as if h» had said, it becomes such principal persons as yoa are, to esteem those fools who speak truth, 2 Cor. xii 13, '* What is it vhezdn ye were inferior to other churches, except it be that I myself was not burdensome to yoa ? Forgive me this wrong." He calls that ironically a wrong which indeed was none at all, kit rather an instance of innocency.

Moreover, to an Iranff are referred,

(1.) Some things spoken feignedhr, and vvfoffmuts, or uttered by way of trial, as Gen. xix. 2, where the angels say to Lot who mvited them, *' Nay, but we will abide in the street all night;" whereas they were to tarry with Lot, and preserve him and his £uaiiy from the oonfiagiation of Sodom, as by the thing itself and the event, as also from the angel's words, verse 12, 13, is manifest.—Gen. xxii. 2, and be said, (that is, God to Abraham) " TiJce now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt-offering upon one of the moontains, which I will shew thee." That this was only by way of trml appears by the fint verse, and the event; this passage was intended for a good end, as well wiUi respect to God, who requires obedience and a perfect resignation of man, although his precepts may seem absurd to our reason, as also with respect to Abraham and his son Isaac, who became examples of fedth, submission, and constancy to God's will, without scruple, questions, or murmuring ; besides, there is respect had to the Uess^ whose passion, death, and resurrection are prefigured in this mystical type.

Matt. XV. 24, 25, 26, " I am not sent but to the lost sheep of the house of Israel-It is not lawful to give the children's bread to dogs"—That this speech was also by way of trial of the woman's faith, appears by the event, and the eulogy which Christ gave her, verse 28, " 0 woman, great is thy^ fSaith f* The mind differs front the speech—He seems extmially to segregate or distinguish her from the sheep, and at the i % m ^ instance occultly cherishes and comforts her as his. He compares her ^ t dog, but places her to the same tinke at the children's table. This passage

intimates the good and saltation of the woman and all believers, for we are hereby eminently informed by way of sweet consolation of the certainty of divine help, though it be for a while delayed by crosses and calamities, as appears by that trying silence of Christ, verse 23, viz., " But he answered her not a word," upon which Chry-sostom says,* '' The Lord knew that here was a hidden jewel, which he would not conc^ firom us, but delayed his answer, that the woman's sedulity or diligence might become an example and doctrine to posterity," &c.

2. Some things are dissemblingly and hypocritically spoken (and sometimes with a bitter sarcasm) which are true in themselves, but not conformable to the mind of the speaker, as Gen. xxvii. 19, "Joseph's brethren said one to another, behold this master of dreams cometl)," &c. Such indeed Joseph was, for, verse 5, &c. he gave information of things to come, and had the gift of interpreting other's dreams, as chapters xl. and xli., but h^ brethren did not so repute him, but call him so in a way of mockery and derision.

2 Sam. vi. 20, Michael said to David her husband, " How glorious was the king of Israel to-day," &c. David was truly glorious in that sacred gesture and art, as he himself says, verse 21, 22, but to her it seemed to be lightness and scurrility, void of royal gravity, for it is said, verse 16, that she despised him in her heart, Psal. xxii. 8, " He trusted in the Lord that he would deliver him, let him deliver hun, seeing he delighted in him.*' These things were most true in themselves, but in the opinion of those mockers, false, who by this bitter sarcasm denied Christ hanging on the cross, as Matt, xxvii. 43. See Isa. v. 19. ,

Matt. xxii. 16, the disciples of the Pharisees being sent to Christ say, "Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men." These words were true of our Saviour Christ, but not conformable to the mind of the Pharisees, who spoke by way of snare and irony; as Luke xx. 20, appears. See Matt, xxvii. 29, 40, 42, 43, Mark xv. 29, &c.

3. Some things manifestly false, and spoken with an intention to deceive, by such as knew it to be otherwise, are set forth by way of f history and narration, as Gen. iii. 4, ** And the serpent (that is, the devil in the serpent) said unto the woman. Ye shall not surely die," for verse 5, " God doth know, that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil." This the father of lies knew to be quite otherwise, but would by that falsehood circumvent and deceive Eve. By the opening of their eyes, which he by a fallacy promises, is intimated the acuteness of the mind and understanding, in comparison of which the former concreated wisdom may seem to be blindness. Thus the deceiver plays his game to the destruction of Adam and his posterity, had not immense grace stepped in to prevent it.

Matt. ii. 8, Herod says to the wise men, ** Go and search diligently for the young child, and when ye have found him, bring me word again, that I may come and worship him also,'* His intention was to destroy the Child Jesus, which by the inhuman and execrable massacre of the children afterwards, is evident; but by this irony and hypocrisy, he would delude the wise men.

Lastly, There are some things where there seems to be an irony, but when the thing is more exactly considered, there is none, as Jer. iv. 16, " The watchers (or keepers) come from a far country," &c. Some think that by a watchman, or keepers (by an Anti-phrasis or irony) we are to understand destroyers. But in truth the Babylonians are to be understood, who for their own safety and profit were watchers, lying in wait about the fields, lest any thing should escape away, or get from them, as hunters, who watch every place of egress out of a wood, lest the beasts they hunt should escape into the open fields, as verse 17.

* Horn, 44. in Gen, t i^rropuMs koi /ufiiirut^s.

EzeL ni 24," Then the Spirit entered into me, and set me upon my feet, and spake unto me, and said unto me, go shut thyself within thy house." Junius and Tremellius allege, that these and the following words are to he understood hy an irony; as if he had said, it is a prophet's office to hide himself, when I hid him go forth. There are others which say, that it was spoken hy way of scarcasm and indignation, paraphrasing thus: if thou art resolyed to disob^ my command, go into thine own house, and experience what it is to contend with me: such sarcasms are found, Judg. x. 14, Isa. i. 11. But the truth is, that because God hath sufficiently instructed the prophet by his Spirit, and gaye him eourage to ^blish his will, and because we do not read that this prophet used any tezgireraation or shuffling to avoid the work appointed him (as we read of Moses, Exod. iiL 11, and iv, 10,13, of Jeremy, ch^. i. 6, and xx. 9, of Jonah, chap, i. 3,) the best way is to interpret these words properly as they sound, viz. That it is a se-xious command of God, that he should shut himself up in his house, and dispatch his pr(^>hetical actions, mentioned chap. iv. (see also chap. viii. 1,) to which belongs what is added '^of the binding of men (as it were with cords) ly angels at the command of God,'' as verse 25, for God uses these ministering spirits in his government of men; and that which is ^ken, chap. iv. belongs to these, is evident by the 8th verse of that chapter, kc.

Matt rr, 3, " The tempter says to Jesus, if thou be the Son of God, command that these stoaes miiy be made bread." In which wonls Theophylact says, there is an irony, as if he had said, neither art thou the Son of God, neither canst thou do this. But more truly it is to be interpreted a diabolical fraui, for trial of a thing by him not certainly known, as D. Chemnitus, in his Evangelical Harmony, says, chap. 19, viz., '' The ** deril had a double purpose.

" (1). To know whether Jesus was really the Son of God, by this reason, that if by " his httre word or command he could turn stone into bread, then of certain he is " the Son of God; therefore he says not jmiy, but command^ but if in the extremity *' of his lumger and necessity, he cannot do this, then he cannot be the Son of God, ''and therefore Satan would take occasion to despise and mock him, thus in vain do "joa trust to that heavenly voice (Matt, iiu 17,) and believe, or hope that others "shall believe thee to be the Son of God.

" (2.) By that temptation the devil endeavours to entice Christ into some sin, or " diitnut of the divine oracle, or into a vain ostentation, or empty glory, if by the " devil's suggestion he should work a miracle," &c.

John xviiL 38, *' Pilate said unto him, what is truth ?" In which words some say there is an irony. But in exact speaking (of this trope) there appears to be no repug-saocy betwixt the words and the mind of the speaker, rather a supine or careless coBtGoqit and disdain of truth in the heart of Pilate, who argues by way of dimi-mtion (lAcTrvruPi) or slight of the matter, as if he had said. If there be a dispute betwixt the Jews and thee, about the truth of reli^n, I do not judge it of that weight, as to lose Bj time to hear your altercations (or frivolous contentions), &c

John XIV. 4, " And he (Pilate) saith unto the Jews, behold your king," which is taken as ironically spoken, by many—as if he had mocked the Jews, then acusing so abject, low, aod eotttemptflile a man, who would aspire at the government, and threaten the mo-Buchy of tl^ CsBsars. But it is more proper to say, that Pilate had respect to the pub-fie aodamation of the people four days before (when they saluted Jesus as their king, Lake xix. 38, John xii. 12,13.) In this sense they are tiie words of the excellent D. Gcihard,* Jam oUm^ expeetaUs Regem vobis prtmiBwm, S^c. ** For some time past you have ^pected your promised King, but so soon as he appears, do you wish him dead ? Gon-sait your own honour, and let it not be said that you furiously persecuted him, to whom you IttTe giren royal honour. Gsosar does not fear this king; do yourather pity him and give Cfer yoor tWg^*" of crticifyiag him. If he be really your IQng, why, with so great fury i3o joo design iSm for sodi heavy punishments, whom you ought rather to defend? But if he m&faefy boasted himselfto be a King, dismiss him with stripes, which (for his temerity) will be eflOQj^ to the sofferer." So thmfore by a secret instinct of God, Pilate confesses

* Mtrmo. BotrngH. ia hiitoh pais. e. 11.

D 2

Jesus to be King, even before his crucifixion, as he afterwards attributed to royal same and honour to him in the inscription upon the cross, that we may understand that he therefore died, because he is our King, and that the govemment is upon his shoulders, Isa. ix. 6, &c.

ActsxxiiL 5,'' Then said Paul, I Ynat not, brethren, that he was the high*priest,^ opon which words we will transcribe the paraphrase of the learned Riyet * ** I know there are many who assert that the aposUe spoke this by an Irony, because when he lived among the Pharisees, and being himself a pharisee, although the person should he nn-known to him, yet by the manner of that court's sitting, he could not but judge who among them was a chief or high-priest, having said, verse 3, ' That he sat to judge him after the law.' But to me it seems more probable, that Paul, hearing a voice from some of those that sat to judge for the priests and all the council came, as Acts xxii. 30,) and not knowing from whom it came, spoke so. He judged it not to come therefore from the high-priest, because so hasty and rash a signification of ofifence did not become his office and authority, nor was such a speech of (at least dissembled sanctity, like to proceed from him. It is therefore plain that this coundl was not convened in tiie accustomed place, where the judicatory order and debates were designed or assigned to be according to every one's dignity and merit, but near the tower, wMther they were called from the tribunal where Paul was, which is indicated in the 30th verse of the preceding chapter. And he commanded the chief-priest and all the council to appear (m Uie Greek it is txdiiv, to come:) Paul therefore hearing a voice from that company, denounces God*s punishment to the speaker; for all they that came with the high-priest sat to judge." See also Er. Junius paral. i. 98, &c.

1 Cor. vi. 4, *'Is then ye have judgment (or judicators) of things pertaining of this life, set them to judge who are least esteemed in the church." Some say that these words are an irony, because Paul says, verse 5, ** I speak to your shame" or blushing.) But it is more probable that the apostle spoke seriously. Erasmus upon the place says, ** The apostle speaks thus, because he would not have Christians to contend beforethe wicked,buttbat they should rather choose the meanest Christian as an arbitrator of their cause, than wrangle before those tribunals." Aretius upon the place, " The apostle delivers his mind about what they should do, for they allege thus, you prohibit us to try our controversies before the Heathen tribunals, but where shall we have a competent and capable Judge ? The church not only wants a magistracy, but also persons fit to determine and compose such differences as ours. The apostle answers, that the latter is untrue, because the meanest Christian in these matters has a right of equality with the greatest. The dignity of the church is great, for Paul judges the meanest worthy of the office of being judges, rather than ap-pe^ to a heathen judge, what shall we not therefore hope from superiors? But that phrase verse 5, wfos nrfowm vfuv Xfyv (I speak it to your shame) is thus well expounded by Aretius : " This is a new argument taken from public shame; for to wrangle or go to law, before a pagan judge, was no less than to bring a scandal upon the church: therefore there is a caution given against that, and because it brought occasion of shame upon the drarcfa, therefore the apostle says deservedly, I speak it to your shame," &c.

CHAPTER VI.

OF A USTAPHOIt IK OENEBAL.

Of a Mekifhof b general, let the following things be noted;

1. As to its dSnition, it is said to be a trdfe^ when a word is translated from its proper and genuine signification to another less proper. Or when Uke is signified by Wee. Fabins lib. 8, c. 6, (^Is it a short similUude. There are other deflnitiotts, but all to this sense. Some in handling the definition of this trope tell us, that a Metaphor

Id Itagog. ud Scr^nr* Bern. r. %\* SiCt, 8.

xnay be taken, cother from a siinple aimilitade, or from analogy or propordoa. And that tiiese two are different, because there may be a similitude betwixt two, as between a liring 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 root to the mouth, because it performs the same office to a plant, as the mouth does to a living creature. Here is indeed a dolible similitude, for a plant is compared to a liyiqg creature, and the root to hia mouth, because plants receive their nounshment from the root, as a bving 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 latter are, when the master of a ship has been by poets eompaied to a waggoner and i contra^ because he takes the same care of his waggon, as the master does of his ship. In scripture metaphors we shall observe the same distinction, bot promiacoonsly.

^ As to its diffisrence from a similitude and parable, the difference is either contracted. Of more large; £or in a similitude there is a manifest comparison of one thing with another, and so it is a logical argument; but in a metq^hor there is one thing put for another thaf s liice it, which nevertheless in its explication is to be handled by an apparent similitude. Afld 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 nthera extracted aimiUtude, than a metaphor; and therefore many things of that nature are not hereaft^ reckoned amongst meta^rs.

?A As to its dignity, as this trope is the most frequent, so it is the most florid and plea-ttot, giving a moat wonderful energy or power, and evidence to the style of Holy Scripture, 80 that it may be truly called, ** the academy or school, where God* communicates tiie knowledge of nature and the creation to lus schohirs,'' affording matter enough for their m«t aoions and diligent study, making plain those divine and glorious matters therein re-Tealed, in terms which call tor deep scrutiny and search into their nature and properties. For, as Rivet tells us, Isag. ai Sc^ipi. Saer. cap. 5, p. 49, "The scripture diiefly treating about things relating to grace and glory, yet affords occasion for the perfection and study of all phUoaqphical knowledge, and borrows so much of natural things, as may serve for a loolmig^glasa to represent divine things to our eyes,'' Ac

m

4 Ai to the manner of handling, whereas the properties of thmgs 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 Day be an aberration from the proper coherence of the text, or the analogy of &ith; to do this it b needfiil that a person be well acquainted with the respective natures, and the ^aloaophical notions and theories of all things from whence this trope is taken, as also vrith the peculiar customs, and distinct qualities of other nations, particukrly the andent Jewish tiate in their eodesiastical and dvU government and economy; besidies the knowledge of the Qiigioal languages, (in which the scriptures were penned, as Hebrew and Greek) which reiy frequently carry a native grace and emphatical fulness, hardly expressible (with the ame beuity and significauiy) in a translation.

More particolarly there ought to be care taken, that one metaphor be not strained to ei^rett things in themselves quite opposite, nor make the parallels run till they grow lame; hr one metaphor may be brought to signify many things, with respect to some different qualities and diverse attributes. Thus Christ is called a lion, Rev. v. 5, because oobk, heroic, and unconquerable: the devil is called a lion, because roaring, rapadous, tod devmving, 1 Pet. t. 8; wicked men and tyrants are called so. Job iv. 10,11,2 Tim. ir. 17, because they are fierce, outrageous, and cruel to weaker men, as the lion is to

By the like reason a unicorn is compared to the godly, with respect to its strength and covEM, Ful. ^m. 10; and to the vncked because of its desperate boldness and spiteful-ttsa, PaaL xxiL 21.

Leaven expresses the wonderful Jcrce a&d penetrating virHte of (he word^ and kingdom of God, Matt. xiii. 33, with respect to its piercing and diflfusive quality; but it is applied to corrupt and evil doctrine, Matt. xvL 6,1 Ck>r. v. 6, 7, because of its malignant and souring quality, which is also very spreading, and insinuates itself into all the parts.

Sleep metaphorically denotes the quiet and peaceable deaA of the godly, 1 Tbess. iv. 13, 14, and the carnal security, carelessness, and infidelity of sinners. Bom. xiii. 11, Eph. y. 14.

The sun amongst other things denotes happineaa, because of its light and splendour, Judg. y. 31; and infelicity or misfortune, because of its scorching and excessive heat, Psal. cxxi. 6, Matt. xiii. 6, 21, &c.

A shadow tigsn&BsproteeUon against evils, as Isa. xllx. 2, and many other places, because it defends from intemperate heat It also denotes great pearls and calamities (as Psal. xxiiL 4, Lvke i. 79,] because of its darkness and fogginess, which are symbols of sorrow and evil.

A river metaphorically denotes pkntg of good and desurable things, Psal. xxxyi. 8,— xlyi. 4, Isa. IxvL 12, because of the abundfuice of its waters and the usefohiess thereof well-known. It also denotes terrors, perils, and overwhehnings, PsaL xviii. 4, and cxziy. 4, because of the danger of its rapid and sudden inundations.

The harvest is used in a good sense, Psal. cxxvi. 4, 5, 6, Matt. ix. 37, and elsewbere because of the great profit and necessity of the gathered fruit. It is also used in a bad sense, Jer. li. 33, Joel iii. 13, because it is cut down and destroyed.

Treasure and treasurer are also to be understood in a good sense. Matt. vL 20, Ac., and in a bad sense, Rom. ii. 5; both are joined, Matt. xii. 35.

ScMnetimes metaphors taken from diverse things, are joined together, where there is a necessity of a distinct enumeration; an evident example of this we have. Lam. iii. to the 16th yerse ; 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. iL 20, the metaphors taken from civil society, and from building are joined together, to set forth the mystical conjunction of the godly in Christ, &c.

3. 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, nViU est in rerum natura, unde simUe duci non possit,* that there is nothing in nature from whence a similitude may not be brought, adding, that a yariety of metaphors is almost infinite*

Others say, that it is as possible to empty the sea with a 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 inasmuch as it is very profitable for such as are studious to that sacred writing, it shall be endeavoured so dispose of most, if not all, the metaphors (as much as may be done among such a midtitude of them) found there, especially the most frequent and illustrious, as that they may be reduced to a certain order, under their respectiye heads, which vrill enable us to give a sound judgment of the most elegant and rhetorical part of the Bible. And if any be mis* sing 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 thdr right classes or heads, some take the method of Pkttareh and Quintilian (who to avoid oonfiision in

PABT l] of a metaphor IN GENERAL. SO

sach 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.

± From animate things, to inanimate (viz., things which have no life) as when the earth b said to groan, and the olive to lie.

3. Or from inanimate things to animate, as when Christ is called a door, a vine, &e,

4. Or from inanimate things to inanimate, as when the mystery of salvation is called a foundation, 1 Tim. vi. 19, 2 Tim. ii. 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 wnuu substantives, as where it is said, Deut. xxii. 14, " The &t of the kidnies of vheat," 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 joined, because the reins in a living creature are covered with fat.

Thus Christ is called the '' light of the world," John viii. 12 ; ** the good shepherd," John X. 11. The apostles are called '' the salt of the earth," Matt. v. 18, &c.

In ncms adjecthes, as when one is said to be of uncircumcised lips, ears, heart, as Exod. u 12, Jer. vi. 10, and ix. 26, for to be of an impure and sinful heart. When the unbelieving and worldly-minded man is said to be dead. Matt. viii. 22. When the word »r heavenly doctrine is said to be sound; 1 Tim. i. 10, and vi. 3, 2 Tim i. 13, and iv.

In verbs, as when it is said of the wicked they shall wither, Psal. xxzvii. 2, that is, they sball perish. The soul is said to thirst, when it earnestly and veh^enUy desires any tbing, Paal. xlii. 2.. So when putting on is taken for assuming, as Eph; iv. 24.

In adverbsy as when to take a thing hardly is put for grief and sorrow, as Gen. xxi. 11. To speak hardly is put for roughly or severely, as Gen. xlu. 7. To be grievously wounded is put for very mudi, 1 Kings xxii. 34. Thus in the vulgar Latin option, but the Hebrew is without adverbs there.

Bat a more proper example, as in Matt. xxvi. 75, he wept wiitft^, bitterly, that is, very moeh; a metaphor taken £i^m taste: so V«^pMf, splendidly, is put for eminently or 8ump« tooosly, Luke x^ 19.

But waving these, or method shall be to consider this trope, (1.) More specially. (2.) More generally.

1. More sgedailj, which shall be about things that are translated to God, which properly belong to nan, chap. vii. The

2. About what things belonging to other creatures are ascribed to God, chap. viii. The

3. When thmgs properly ascribable to persons, are attributed to things that are not psnoBs, chap. ix.

4. More generally, which shall be to lay down the distinct heads and classes of meta-pboo, ifith succinct explications of each.

5. We shall produce such metaphors taken from God and the creatures, as are obvious b oniTersal nature, chap, x., xi., xii.

CHAPTER VII.

Of Metaphors transkUedfrom Man to God^ which kind is called Av^fpimwaOua.

Anthropopatheia is a metaphor by which things properly bdoogiog to creatures, espe-dally man, are by a certain similitude attribnted to God and divine things. It is likewise called avYKarafioKTtSt condescension, because God in his holy word descends as it were, so low as our capacities, expressing Ins heavenly mysteries after the maimer 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 meany base^cacfnieeent thing be attributed to the most high and holy lid^esty, 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 whidi is perfect may safky be ascribed to God.* To understand these similitudes, as the Lord descends giraciously to us, so let us with a devout mind (by faith and prayer) ascend unto him, comparing ^iritual things with sinritnal, 1 Cor. iL 13, that we may have honourable apprehensions of him and Us 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 die word, 1 Cor. iL 10,11.

To this may our Saviour's speech be referred, John vi. 53, when by a similitude of human things he speaks of the participation of heavenly things. Some of the disi^les being of gross and carnal understandings, said, tins is a hard speech, who can hear it ?-|-abhorring such flesh-eating, and blood-drinking, to whom Christ says, verse 63, *' It is the Spirit that quickeneth, the flesh profiteth notlung: the words that I qpaik unto you,they are spirit and they are life." That is, my wor£ 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 spirituidly spoken they are to be spiritually understood, and by iaith to be believed, for so they are life and give life, &c.

In proceeding we shall not only show 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 firom 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 attribuied to God,

A soul is attributed to God, by which his life, essence, and will, and therefore God himself, is understood: for as man lives and operates by the soul, so God in lumself is essential life, and a most pure act—'' My soul shall not abhor you," Lev. xxvi. 11, '* The wicked his soul hateth*" Psal. zi. 5. See Isa. i. 14, and xlii. 1, Jer. v. 9, 29, Matt. xii. 8, Heb. X. 38. Hence the Lord is said to swear by his soul, Jer. li. 14, Amos. vi. 8, that is, by himself, as our translation renders it, and agreeable to Isa. xlv. 23, Jer. zxii. S, Heb. vi 13, where it is expounded.

* Qtuecun^ i creaturi* tratufemnter ad Deum, repuryanda prims sunt ab omnUus imperfactionihis, et turn demum id, quodperfecium est, Dio atiribuendum*

t (^Mis aquo animo audiai, ei uou potius abkorreat ab itiiusmodi uptot^yiu uai tufutrowoeuL, qmam in-culcat ? D. Caiixii paraphr, pag. 255. Harmon, Evangel.

kboig, hy reason of his inooiporeal eaeence, is no where attributed to Qod, bat it is asciibed to our Sayioor Christ in a twofold respect.

1. As opposed to the shadows, figures, and types in the Old Testament, the truth, com-{dement, or fulfilling of the things prefigured by these shadows, being held forth in him, CoL ii 17, " Whi<£ are a shadow of Uiings to come, but the body is of Christ," that is, the troth and complement is in Christ. Ajad Col. ii. 9. it is said, " That in him dwellcth all the fblness of the Godhead, vv^Axtws^ bodily," that is, most really, perfectly, and solidly, and not in a typical or shadowy manner, as God numifested himself in the Old Testament

2. The dmrch is called the body of Christ, Eph. i. ^2, 23, <' And God gave him to be the head over all things to the Church, which is lus body the fubess of hun that filleth all in alL" It ia called his body because he rules it, giving sense, life, and spiritual motion to it, as a man's head does to his body. It is called his fulness, because (thoQ^ Christ is ab^lutely perfect in himself and has no need of us) his love is so great to his Church, that he will not be without it, any more than a head would be willing to vant his members. " Father, I will that they also whom thou hast given me, be with me wheie I am/' &c., John xviL 24, Eph. iv. 12, 15,16. So much for Christ's mystical body. As fi)r the human body of our Lord, it being really, and not metaphorically such, it concems not this pkce.

G9i K called the Htad of Christ, 1 Cor. zi. 3. (L) With respect to lus human nature, for in that sense Christ says, '' The Father is greater than he, John xiv. 28.

(2.) With respect to his office as Mediator and Redeemer, for all the actions of Cbzist were done by the will, order, and commission of the Deity.

The apostle by the figure climax, or a certain gradation in the same text, calls Cbrat ^ head of the man, bec»tuse he chose that sex when he took human nature upon bim, 80 becoming the first-bom among many brethren, Bom. viii. 29; he also calls man the head of the woman, because of the pre-eminence of sex, and being ordered her I^ and superior. In these places the word is metaphorical, in respect of eminency, because the head in the natural body is seated highest, excelling the whole body, in dignity of sense aad reason.

(3.) In respect of rule and government, the natural body being ruled by it, &c., Mon generally Christ is called the Head of the Church, Eph. i. 22^ and iv. 15, Col. i 18, ^, in which sense man has no prerogative over the woman as to the partici-pBtioQ of the benefits of Christ, and mystical union with him, Gal. iii. 28, " Neither BuJd nor female, for ye are all one in Christ Jesus." Hence it is said, Eph. i. 10, ** That h might gather together in one head,* all things in Christ, both which are in heaven, and vhidi are on earth;" which Chrysostom well interprets, viz., " It is done by the mystery of redemption, that celestial and terrestrial things, that is, angels and men, should have one 1^ f that is, Qirist, whereas before by reason of man's sin, heavenly things are sepa-nted from eartlily.

A faee is attributed to God by which the maniEBStation of himself to angels and men, and the various workings of his providence are to be understood: for so God is known to us asoneman is known by his faice to another: the £Etce of God signifies manifestation.

L xvii

thy , ^ ^_ _,

bold the iaoe of my Father which is in heaven.'* In this sense, no man can see God's face ^ live^ £xod« zxxiii. 20, j23. " For now we see through a glass darkly, but then face to&oe,''lGar.xiiL12,&c

2- In the state of mortality, when God in any measure reveals himself. As (!•) % the face of God, his presence and most propotitious aspect is noted, as Exod. xiii. 21,^' The Lord went before them by day in a pillar of ^ cloud, and by night in a pillar of fe" Exod. xxxiiL 14, " My face," so the Hebrew, " shall go with &ee, and I will give ^ rest," and verse 15, Moses said, *' If thy face go not (with us) cause us not to go up ''^°ce>*' &c, that is, if you be not present as heretofore in the pillar of a cloud and fire.

AyaMtip<n\cuovy.

Hence tliat appellation given to Christ is deduced, Isa. Ixin. 9, " The angel of his fitce," or presence because by the pillar of a doud and fire in a yisible manner, he led the Is* raeUtes of old, and made the face of God, as it were, conspicuous to them: others say, it is because '* he is the image of the invisible God," by whom we know the Father^as one man is known by his face to another^ Col. i. 15, John xiv. 9, 10; which cannot be said of any other.

The face of God signifies also that glorious appearance of God to the people on Mount Sinai, Deut. v. 4, and that more illastrious manner of his revealing himself to Moses above any other, Deut. xxxiv. 10. See Numb, xii, 6, 7,8, &c. Sometimes the face of God is put for the place where God reveals himself, and where the ministry of the word flourishes or as Jehovah himself words it, Exod. xx. 24, ** Where He records his name," &c. Thus Cain is said to go forth from the face of God, Gen. iv. 14, 16, that is, firom the place where his parents worshipped him; and Jonah rose up to flee from the face of the Lord—^that is, left the church and people of God, to go to Tarshish among infidels; not but that he knew, that none can so fly from the face of God, as to be unseen by him, but he thought that there was no place for divine revelations besides the holy land,* and therefore hoped that in those strange places Grod would no longer trouble him, nor impose so hard a province upon him as to preach against Nioeveh, &c. See Exod. xxiiL 15, and xxv. 30, Psahn c. 1, 2, 3, and dv. 4, 2 Sam. xxi. 1, Psalm cxxxix. 7, Lev. xvii. 10, Psalm ix. 4, (fee. Sometimes wrath and divine punishment is noted by the face of God, as Psalm Ixviii. 1, *' Let them that hate him flee before his face "—Jer. xxi. 10, "1 have set my face against this city for evil," &c. Lam. iv. 16, " The fiice of the Lord hath divided them," &c., 2 Thess. i. 9, 1 Pet. iii. 12.

Sometimes the grace, favour, and mercy of God is expressed by it, as Dan. ix. 17, Psalm xiii. 2, Ezek. xxxix. 24, Psalm xxxi. 20, and xvii. 2, 2 Chron. xxix. 12, Numb. XT. 25, 26, Psalm iv. 7, xxxi. 17, Ixvii. 1, 2, 3, and Ixxx. 4, 8, 20. It is said of men, to seek the face of God, that is, his grace and favour by prayer, Psalm xxvii. 8, 2 Chron. vii. 14, 17; Isa. xviii. 3, &c.

God is said to have eyes, by which we are to understand his most exact knowledge, Psal. vi. 4. " His eyes behold, his eye-lids try the children of men—^in the word eye-brows there is also a Synecdoche,** Job. xxxiv. 21, For his eyesf are upon the ways of man, and he seeth all his goings, that is, he clearly discerns and understands the ways of man, which intimates, 1. A perfect act, (they are). 2. A continued act, his eyes are never off the ways of man. 3. An intentive and serious act, this denotes not only a bare sight, but also that which is operative, as being done with most exact scrutiny and disquisition. God looks through and discerns men to the utmost. He beholds not only the external acts of men, but also the soul and spirit of them.

Isa. i. 16, " Put away the evil of your doings fr^m before mine eyes,*' that is, be ye pure inwar(Uy as well as outwaidly, for I see through you, &c.

It is said, Hos. xiii. 14, '' Repentance shall be hid from mine eyes," that is they do not repent at all, therefore will I not respite the sentence, but execute it certainly; for that which is hid from the eyes or knowledge of the omniscient God, is not, nor can have existence, Psal. ex. 4, Rom. xi. 29, Isa. Ixv. 16.

Heb. iv. l3. ''All things are naked and opened unto the eye of Him with whom we have to do," the word| Trr^x^xiff/ifyo, rendered in our translation opened, is every emplia-tical for it signifies a dissection, quartering, or cleaving asunder through the backbone, as they do in anatomy, wherein tiiey are very curious to find out every Httle vein or muscle, though never so close, so as nothing can be hid. The apostle therefore translates this word to his purpose, to signify that all the secrets of hearts are so exposed to the notice and view of (rod, as if all were dissected and opened like a mere anatomy.

2. By the eyes of God may be understood bfs providential grace and divine bepevolenoe to men, Deut« xL 12. *' A land which the Lord thy God caretfa for (or

* Vide Breniium in loc. t See Caryl on the place, voL 10. p. 656.

% rpaxn^tCofuu, in eoHum sen eemcm reiupmo, r^xv^O', iotam tpmem dani tign^cai, Etmmng ia Com.

seeketh) ** The eyes of the Lord thy God are always upon it, from the begiimxiig of the year, ereo onto the end of the year "—that is, he graciously dheriahes, takes care for and defends it, 1 IQngs ix« 3, " 1 have hallowed this house which thou hast huilt, to put my name there for ever, and mine eyes and mine heart shall he there perpetually"—^that is, my presenee and Ueadng shall he there with you. 2 Chron. xvi. 9, '' For the eyes of the Lord nm to and iSro throughout the whole earth, to shew himself strong in the hehalf of them whose heart is perfect towards him"—and Ezra. t. 5, " The eye of their God was opon the elders of the Jews," ftc., that is, they are under his care and gracious protection, irhile tiiey build the house of the Lord. Psahn xxxii. 6, ''I will guide thee with mine eye," that is, I will inform thee by my Spirit, and will lead thee in a right way. See Psiim xzxiv. 15, 1 Pet. iii. 12, Ezek. zz. 17, v. 11, and yii. 4, Dent, xxxii. 10, Psalm xnL 8, Zeeh. ii. 8, iiL 9, and iv. 10.

3. Sometimes the eye of God signifies divine wrath and punishment, as Amos. ix. 4, " I will set mine eyes upon them for evil, and not for good." And Isa. iii. 8, " Their toi^fae and their doings are against the Lord, to provoke the eyes of his glory."

Ears are attributed to God, which denote not only his knowledge of all things done on earth, but also that he understands, approves of, and gives gracious returns to the ptyers and applications of his people, Psal. x. 17, xxxi. 3, Iv. 1, 2, Ixxi. 2, and cxxx. 2.

By the ears of God we are to understand that,

2. He knows the sins of men, which are said to cry, and enter into the ears of the Lord, Jam. V. 4, Isa. v. 9.

There is a very emphatical phrase of the promise of the Messiah, Psal. xl. 6, ** Mine ears* hast thou digged;" that is, thou hast marked me as a &ithful servant to thyself— by this the most perfect servitude and obedience is noted from the Son as incarnate or made flesh to the Father. The meti^hor is taken from a custom amongst the Jews, that the serrant's ear should be bored through with an awl, and serve for ever, unless he would be made free the seventh year, Exod. xxi. 6, Deut. xv. 17, see Isa. 1. 4, 5, Heb. x. 5.

knoseh attributed to God, Deut. xxxiii. 10. " They," that is, the Levites, '' shall pat incense befcnre thee," in the Hebrew to thy nose—some interpret it, to thy face, that i3, before &ee, Chaldee imp The LXX tfowm aov.

Ezek. viii. 17, *'And lothey put the branch to their nose;" this is rendered, and lo, tbey send a stendi to their nose,-{- which the textual Masora says, should be "oh my nose (viz., God's nose) which opinion is taken up by Galatinus, P'ataUus^ and Schindler. Bat the word translated stench signifies also, a branch, so that the meaning of the text (as Jerome says) must be this. It was a custom for twenty-five men in the likeness of i^Is to hold a branch to their noses, doubtless of palms, which the Greeks call ra fieuet^ that it may by these be signified that they worship the idols. See Ezra. xv. 2.

A flmrfjb, the instrumvit of speech, is attributed to God, by which his will, vord, aeoience, command, Ac., is understood ; as Josh. ix. 14, 1 Sam. xv. 24, 2 Cngs xxiv. 3, Isa. xxx. 2, &c. There is a notable place, Deut. viii. 3, " Man doth oot live by bread only, but by every word that proceedeth out of the mouth of the Lord <ioUi man five," that is, as God hath i^pointed and administered the means of living, whe-their ordinary or extraordinary, (as that in the desert was, when they were fed with i^A&na) i^on which place Yatablus % says thus, *' Some understand these words of spi* ^i^ life, as if it had been said, that souls are not fed by visible bread, but by the vord of God; which indeed is true in itself, but Moses had another meaning; for ^^i^^r^ no person had bread, he alludes to the manna, which was sent as an ex-tiaordioaiy sqjply to the people, that it might be received as an evident trutb in all >^ that man's life depends not upon bread or any external provision, but upon ^ good pleasure'and providence of God, which preserves nature's order, and the cKstore's being. So that the word of God is not put for doctrine, but the decree

Mium i» dmaU dt ounbut ntU loptUnr, ad eminentiam ifirUuaUt ma ienUuiit ei obedienHa

^UlS' ^ ^ ^^' *P^ miUunt faiorem ad noium tuum.

X Qnitmfalto hme verha ad tfirikuUim vitam detorqueni, ae si dictum essei, animoi non ali viiiiiii f^i itd M«fr^ Ml id qmdim m h 9erum, sed oho rupexU Hoaei, &c. Yatablut iv loc

published by God in order to that end. For the Lord throws not of his ^reatnres, for as • he gives them life so he sustains it." Heb. i. 3. This speech of Moses is repeated by Chnst, and opposed to Satan's temptation. Matt iv. 4. Upon which D. Gali^tns,^ has these words. *' Our Saviour neither affirms nor denies himself to be the Son of God» but urges a most proper argument out of Deut. viii. 3, where Moses puts the Israelites in mind how they were fed for forty years, not by usual bread, but by heavenly manna, as if he had said, I have no reason to despair, as I must die in want of bread, neither is there any necessity that bread should be produced by miracle, because such are not to be wrought at the pleasure or curiosity of every body, but then on]y when the gloiy of God requires it, and when needful in order to men's salvation: for man lives not by bread alone, but by every word which proceeds out of the mouth of God, that is, by any other way, which God in his immense power and unconstrained will has constituted and appointed, that thereby the life of man may be supported."

It is said of Christ, Isa. xi. 4, f *' That he shall smite to the earth with the rod of liJs mouth, and with the breath of his lips shall he slay the wicked," agreeable to 2 Tbess. ii. 8, ''Whom (viz., the wicked one) the Lord shall consume with the Spirit of his mouth/' by which is understood the word of Christ, who shall judge andxondemn the wicked, John xii. 48. The Chaldee translates it thus: [ j; By the speech of his lips will he slay the anti-Christ or wicked anti-GodJ as Guido Fabricus in his Syriac and Chaldee Lexicon renders it.

Lips are ascribed to God, Job xi. 5, when speech or external manifestation of his mind are attiibuted to him—'' 0 that God would speak and open his lips against thee.'' Sometimes lips and a tongue § are attributed to God, when he is angry, as Isa. xxx. 27, *' His lips are fiill of indignation, and his tongue as a devouring fire, and his breath as an overflowing stream," &c. Upon which Musculus || thus paraphraseth, " These things are ascribed to God after the manner of men, and are terms borrowed from a warrior vehemently provoked against his enemy, lus &ce bums, that is, his eyes are inflamed, his lips and other gesture betokening a violent indignation," &c., Psal. xviii. 8. In the descn'p-tion of God's anger, there are many similitudes borrowed from tempests, lightning, and other dreadful things to terrify man. When God is said to speak to any mouth to mouth; it denotes &miliarity and intimacy, which prerogative the Lord granted to Moses, Numb, xii. 8.

It is said, Jer. xviii. 17, " I will shew them the ^ back and not the face in the day of their calamity;" whereby is signified a denial of his grace and favour, which is to be understood by face; the word translated back, signifies the hinder part of the neck, and indicates God's anger, as if he had said, I will not vouchsafe to hear them when they call, nor look upon them when they implore my help.

An arm is attributed to God, by which his strength adi power is signifed; because the strength of a man is known by the strength of his arm, whether it be labour, fight, &c., Exod. xv. 16, Job xL 4. Psal. Ixxvii 16, Ixxix. 11, Ixxxix. 11. 14, Isa. xxx. 30, li. 9, lix. 16, Ixii. 8, and bdii. 5, Luke i. 51, &c. A stretched-out arm is ascribed to God, in his delivery of his people from Egypt, Psal. cxxxvi, 11,12, and Jer. xxxii. 17, '' Thou hast made the heaven and the earth by thy great power and stretched-out arm," Ac, This **metaphor is taken from men fighting or when engaged in hard labour, who with all their strength and force employ their arms, winch sometimes they make bare to remove the impediments of garments. Hence God says to the prophet Ezekiel, chap. iv. 7, '* Therefore shalt thou see thy face before the aege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it,'

* Serwitor Hirnm 2M M ewte, neque aiit neque negait *ed ex loco eonweniiuHnimo, Dent. viii. 8, ftc* Ta Hannon. E?iuig. 110. f Ei eloquio labiorum suorum interfeiet,

X DrrnoM amti'Chridum seu anti-Beum iwifnum,

i Fer proiopograpkiam,

\ HunuMO more trihuii UH puui BeliaioH vehemenii in hottes eommoio^ Jadew, eardemUm^ id esi, oeuioi Jlammaniee, laHa/remenha, et tumwuim indignationem in inaepMuhpra se/erenti^tUf^fUMm ad vorandtm exsertam, ei ignis inetarflammeam, ^e, Moacol. in loc.

% Cervix, the hinder part of the neck.

** Meiaphcra i belUtoribue pugnanUbnt vel aliis vekemeniius letion incumbenUbue desttmpta.

that 18, fhoa aiiAk* preftcfa against it with all thy might, as eageily as a warrior goes to b&ttle.

Somettmes by the arm of God the doctrine of the Gospel is noted, as Isa. lil 10, *' The Lord hatih made bare his holy arm, in the eyes of all the nations, and all the ends of the earth afaall see the salvation of onr God." See veise 7, 8, &c. So Isa. liii. 1, it is said, *' Who liath believed our report, and to whom is the arm of the Lord revealed ?" vhich is repeated, John xii. 38. Some in these places (and Isa. li. 9, andlix. 16), by the aim of the Lord, do understand (and not improperly) the Messiah, who is the power and wisdom of God, 1 Cor. i. 21.

A kamd is attributed to God, by which is understood his power, exerting itself in strong and marvdloos operations, as Numb. xi. 23, Job x. 8, and xii. 9,10, Psalm TxiL 7, and xev. 5, Isa. xi. 11, and lix. 1. Or his strong and gracious protection, Psal. xxxL €, and cxliv. 7, John x. 28, 29, Acts iv. 30. Or infliction of punishment, as Exod. ix. 3, Job xix. 21, Psal. xxL 9, xvii. 14, and xxxviii. 3, Acts xiii. 11. From hence it is put metonymicidly for the punishment itself inflicted by God, as Job xxiii. 2 " My stroke (in the Hebrew it is hand) is heavier than my groaning." And Job xxvii. 11, " I wxU teach you by the hand of God," that is, the stroke or punishment of God. So Ezek. xxxix. 21. The phrase " I will stretch forth mine hand," signifies, <' I will pomsh." Bxod. viL 5, Isa. v. 25, ix. 12, 17, 21, x. 4, xiv. 27, and xxxi. 3, Jer. vi. 12, Ezek. xvL 27, and xxv. 7, Zeph. i. 4, and ii. 13. So putting forth the hand, Job i. 11, and n. 5, Psafan cxxxviii. 7. So the shaking of the hand of the Lord, Isa. xix. 16, signifies to be more grievously poniahed, as Psal. xxxii. 4 So to lighten the hand sign^es to mitigate ponishment, 1 Sam. vi. 6. See Ezek. xx. 20, Isa. i. 25.

Acta It. 28. The hand of God is put for his eouneel and purpose. Isa. xlix. 22, "To fift up the hand to the Gentiles," signifles a merdftd calling ,them to repentance, Piov. L 24, Isa. Ixv. 2, because we lift up our hands to such as we would embrace, or whose presence we desire. To smite the hands together (as Ezek. xxi. 17, and xxii. 13,) sonifies a greatf detestation and aversion. ToUflup the hand, (as Exod. vi. 8, for so tiK Hebrew is, (signifies to swear, as also. Dent, xxxii. 40, Ezek. xx. 5, 6, and xxxvi. 7t &c, R. Salommi and Aben Ezra expound^: Exod. xvii. 16, of God's oath, viz., " Be^ cause the band of the Lord hath sworn (so the Hebrew) that the Lord will have war vith Amalek £rom generation to generation," that is, the Lord hath sworn by his throne. The Clialdee expounds it thus, it is asserted by an oath, that is, by the terrible One, vbose Majesty dwells in the throne of glory, that there shall be a war waged by the Lord, against the house of Amalek to cut tiiem off for ever, &c. Moses uses this phmse in allusion to what is ^ken before, verse 11, " And it came to pass that when Hoses held up his hand, that Israel prevailed, and when he let down his hand, Amalek prevailed," &c.

It 13 said, John iii. 35,'' The Father loveth the Son, and hath given all things into his lumd,"§ denoting a communication of the fulness of the Godhead to his human nature. See Matt. xi. 27, and Col. ii. 9.

A right-hand is ascribed to God, by which his divine power is understood, or indeed tbe ommpotent God himself, as Exod. xv. 6, ** Thy right-hand, 0 Lord, hath become ^AorioQs in power; thy right-hand, 0 Lord, hath dashed in pieces the enemy." Psal. box. 10, " I will rememi^ the years of the right-hand of the Most High." Psal. cxviii. 15,16, ** The rif^t-hand of the Lord doeth valiantly. The right-hand oi the Lord is eialted, the right-hand of the Lord doeth valiantly." Psal. cxxxix. 10, " Even there shall thy hand lead me, and thy right-hand £^all hold me," that is, thy power which is unlimited and difiosed every where, Isa. xlviii. 13.

'Mate espedaUy the righi-hand of God notes his power, which he exerts in mercy and bonn^ to believers, Psahn xx. 7, xviii. 36, xliv, 4, Ixiii. 9, and Ixxx. 16, 18. Sometunes wrath and vengeance to his enemies, as Exod. xv. 6,12, &c.

* lutar/orOt et ardentii BeOaioris ptgnabis tuis eoncioniiut contra earn, etc, t OMfus sifttmrn apud homines maifiuMm comploeio esse iolet, i rp 03 ^ r ^ wTMtf #a;p«r folmR Jth.

S Meiupkora ab homine ducta, qmqHodmanu ipta appreAendit tenetque eidi datum, omnivsi cerHttime pomdet, etc.

The phrase of Christ's sitting at the right-hand of God» being exalted in his hnmBA nature, as Psalm ex. 1, Matt. xxvi. 64, Mark xvi. 19, Acts ii. 33, 34, and m 55, 56. Rom. viii. 34, Col. iii. 1, &c. is not to be understood properly, as if there were a local situation in a certain place of heaven, but by an Anthropopathy,* or scripture way of speaking, and is to be understood of a dominion and power most powerfully and immediately operating and govemiag, as it is explained, 1 Cor. xv. 25, Eph. i. 20^22, and iy. 10, Heb. i. 3, 4, and viii. 1.

A finger is ascribed to God, by which likewise his power and operating virtue is noted, as men work by the help of their fingers, Exod. viii. 19, and xxxi. 18, Psalm viiL 3, '* When I consider thy heavens, the work of thy fingers," &c. Some apprehend that there is a metaphorical emphasis in this place, because the heavens were created with e3Ctra6r-dinary £etcility by God, and built very artificially, as the finest and most precious sorts of workmanship are wrought by excellent artists, not by stroigth of body, nor with their arms and hands, but by the dexterity of their fingers.

By the finger of God, the Holy Spirit is understood, if you oompaxe Lnke xL 20, with Matt xii. 28, because it respects the virtue and power of its operation, as Acts x. 38, &c.

If a man's fingersj^ be contracted, it is called the hollow of his hand, if extended, a span, which by an Anthropopathy are ascribed to God, Isa. xl. 12, " Who hath mea* sured the waters in the hollow of his hand; and meted out the heavens with a spaa/' &c. that is to say, the Lord hath done it; denoting how easy it is to create all things, and most powerfiilly to support and govern what he has created; for as men by engines and devices do lift up and advance huge weights, Ac, so it is much more easy for God to rule and dispose the whole universe at his pleasure, Prov. xxx, 4, &c., Isa. xlviii. 13, &c.

A heart is attributed to God, by which either his lively essence is denoted, as the heart in man is judged to be the principle or beginning of Ufe, Gen. vi. 6, '* It grieved him at the heart," that is, in himself—^r else his will and decree, as Gen. viii. 21, ^' The Lord said in his heart," that is, he decreed and appointed, Chald. he said in his word, Jen six. 5, " It came not up into mine heart," so the Hebrew, that is, I did ndther will nor command it, for the scripture makes the heart the seat of the souU whose property it is to think, will, and discern.

More especially it signifies the good pleasure and approbation of God, 1 Sam. xiiL 14 " The Lord sought him a man after lus own heart,*' that is, InsX fitvour, or good will. So Acts xiii. 22, &c. Jer. xxxii. 41, '* I will plant them in this land assuredly, with my whole heart, and with my whole soul," that is, with the greatest benevolence, regard, and good wilL

Bowels are attributed to God, by which his mercy and most ardent love is expressed, Isa. Ixiii. 15. ** Where is thy zeal and thy strengUi, the sounding of thy bowels, and of thy mercies towards me ?" Jer. xxxi. 20. " My bowels are troubled for him;" that is, for Epbraim, Luke i. 78. '' Through the bowe]s|| of the mercy of our God, whereby the Day*spring from on high hath visited us." Hence comes the verb (nrXryxnCc^dM, mueri-cwdia commoveri, to be moved with compassion, which is frequently said of Christ, as Matt. ,ix. 36, xiv. 14, and xv. 32, Mark i. 41, and vi. 34, &c. See Gen. xliii. 29, 1 Kings iii. 2Q, PsaL li. 3. See Isa. bdii. 7, &c., where the Hebrew word} that signifies bowels and compassionate love are ascribed to God. Hlyiicus^ upon the place, says,— That this metaphor is deduced from the love of mothers to their children, which they bear in their wombs, (the same Hebrew word signifying bowels and womb) because the seat of affection is in the bowels, and so metonymically the thing containing is put for the thing contained, or the cause or instrument for the effect—agreeable to Isa. xlvi 3.

* tofSpmnnmlkts ^ovgtmts inUlHgenda et expUeanda est*

t J>igiiu humanit eonMuUur jBugUlm, ti eontrahaiUur, # ^pUAamOf si sstsndmiiiir^

X Hoc est, cvSoKior, favorem, heneptaHium tuum*

\ So the Greek rnns, Sia trvAoyx''"* P^ piseera mUerieordim Dei msstri.

\ Dm, iignifieai uiemm. The nord lignifiee the mother'a womb*

f Fiuc, Itl^, Clav. Script,

"Wliidi are bame by me from the belly, which are carried from the womb;" which the Cfaaldee* expresses, '* You who are beloved by me beyond all people, and dear beyond all kiDgdoms." Others by the term (womb J would properly understand the time of conception '4nd natxrity, so denoting God's constant care and preservation even from the very birth.

A bosom is in three places attributed to God, Psalm Ixxiv. 11»'^ Why withdrawest thou thy hand, even thy right ? pluck it out of thy bosom," that is, suffer thy right hand to be BO longer idle, but employ it, (as if it were drawn from thy bosom) in finishing thy glo-rioos work, against thine and our enemies. See Prov. xix. 24, and xxvi. 15. Kabbi KiiQ€hi,f by &e bosom of God, understands a sanctuary, which is (as it were) a certain bidmg-plaee for God, as a man's bosom.

Isa. t1. 11, " He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." Tliis is spoken of the Messias,i who is here compared to a shepherd, and his tender care of the sheep and Iambs, metaphorically sets forth his extraordinary philanthrophy, or love, mildness, and compassion to miserable sinners, who are broken under the sense of God's vrath, and weak in frdth. Shepherds are wont to bear their little and weak lambs gently in their bosom, as they carry the great sheep upon their backs or shoulders, &c.; so does Ciinst in a spiritual sense, &c.

Icim i 18, ** The only-begotten Son, which is in the bosom of the Father.'^ This phrase 9€iaphorieaU^ sets forth the most intimate communion that is betwixt God the Son and God the Father, which consists,

1. With respect to eternal geMration, for parents are said to bear their children in tbcir 5osonu, Numb. xi. 12, '' Have I begotten them, that thou shouldst say unto me, GiTj them in my bosom," (as a nursing fat^ber beareth the suckiag child), &c. For the Hke reason, ProT. viii. 30, the Son of God is figured in the similitude of a child playing, More his father.

2. With respect to nearest and strictest relation, or rather indeed unity of nature and essence, as John xiv. 10, it is said, that " he is in the Father, and the Father iahim."

3. With re^ct to the dearest and superlative degree of love; for that which is dear M> men is carried usually in their bosom. And it is said of tue disciple whom Jesus loved. Jobn xiiL 23, That '* he was leaning on his bosom," &c.

4 With respect to the most secret communication; for the Son only knew, and perfectly sees the Father, and therefore he alone reveals him and his heavenly mysteries to man-idad. To whidi last particular, John chiefly had respect, as appears by the context.

Feet are attributed to God, by which (1.) his immensity and omnipresence upon the earth ii ooted or signified, as Isa. Ixvi. 1.

(2.) His operation or activity in crushing, supplanting, or destroying his enemies, as Mm lixiv- 3, "Lift up thy feet unto the perpetual desolations." See Psalm ex. 1, &c. The church is called the place of his feet, Isa. Ix. 13, because he exhibits his grace and ^L>iy there, as if he had walked in it, agreeable to Deut. xxxiii. 3, '' All thy saints Eat «iown at tkyfeet. Every one shall receive of thy words." This metaphor is taken from tlu^ custom of scholars, who sat at the master's feet. Acts xxii. 3, as Paul was at the feet of Gamaliel. And (Luke x. 39,) Mary who sat at Jesus' feet and heard his words. The cltjods are called the dust of his feet, that is, as if he had walked upon the clouds, as men <io upon the dust of the earth, and with extraordmary swiftness, as the clouds fly in the sir. See Isa. xix. 1, and Ix. 8, and Psalm dv. 3.

mmt^

* UUcU miiiprte omniums populism et ekarijpnra owuiibm r^yiitf. X Kirndd per sinum Dei Sanctu ariwn intelligU, quod quodam quad taielra Lii est, Ut sintti homims* Chririi ^iXn^potwia erga peeeatores dsmotaiur»

Steps are attributed to Christ before bis incarnation, Psafan Izzxix. 51. Wherewith they bare reproached the footsteps of thine anointed, that is, the documents of the Mes-siah* dwelling in us, who by bis word raises us up. and comforts us in his promises of coming in the flesh, and to judgment, &c. Others say, that it is meant of some, who, by way of derision, reproached the Messias for the delay of his coming, as proceeding with too slow a pace, that is, that he would never come. The Cbaldee—" They reproach and disgrace the slow steps of the foet of thy Christ," &c.

Thus much of the parts of a man, and the members of his body, which I shall con> clade in the remarkable words of Tertullian'sf (if that book of the Trinity be his) Divme efficacies (says he) are shown by members, not the habit or corporeal lineaments of God— '* By his eyes we are to understand that he sees all things," and by his ears ihaX he hears all things; by his fingers some sigaifications of his will and mind; by his nostrils, his savoury reception of prayers ami sweet odours; by his hand, his active and creating power; by his arm, has irresistible strength; by his feet, his ubiquity, &c. For members or their particular offices are not necessary to him, whose tacit pleasure commands a ready obedience from all things. What needs he eyes who is light itself ? What needs he feet who is every where ? Why would he go in, when there is not a place out of which he can go? What occasion has he for hands, when his silent will is the builder, contriver, or architect of all things? What needs he ears, who knows even the most secret thoughts ? or a toi^ue, when his very thoughts are commands ? These members are necessary for men not for God, because man's purposes are iaeffectual, vrithout the assistance of orgiuia to act by, but God's bare will is action producing effects at his mere pleasure. To cop.dude, he is all eye, because every part of him sees all I all ear, because every part of him hears all," &c.

Human Affections ascribed to God*

Hebe we must note the difference of human affections, for some are attributed to God, as being truly in him, yet not in that imperfect manner or X way of accident, as they are in man, but &r more purely and eminently, and that§ essentially and substantially too. And so all words which express human affections, are first to be separated from idl imperfec-tions, and then understood of God. The words of Augustm|| are notable: *^ The anger of a man (says he) causes a disturbance and a torment in his mind; but the wrath of God executes its vengeance with a perfect equity and tranquillity, void of all disturbances; the mercy of man has some mixture of heart-misery, and firom thence in the Latin tongue hath its derivation. The apostle exhorts not only to rejoice with rejoiting, but also to weep with them that weep. But what man of a sound mind can say that God can be touched with any anxiety or torture of mind, the scripture every where affirming him to be full of mercy. The zeal of men is often tainted with a mixture of spite, envy, or some other disorderly passion; but it is not so with God, for though his zeal is expressed by the same word, yet it is not in the same manner with the sons of men."

The words of Chemnitius^ deserve notice. " Scholars (saith he) by a deinraved appli' cation of tliat rule, that** accidents have no place in God, have taken away all affections from him; and that most sweet consolation, Hos. xi. 8, 9, * My heart is turned within me, my repentings are kindled together. I will not execute tiie flercen<ss of mine anger, I will not return to destroy Ephraim,' (for I am God and not man) the affirm should be taken according to effection, not affection. It is true indeed, that accidents have no place in God, his commiseration is not such an affection as ours; but in regard his mercy

^ Documenta Aahitaniis in nobis Mettia, ut quod verba suo, erigU el iolatur, ^c,

t Tertiil. Lib. de Trinit. FoUo, 601. ^fieaeia Diptna per membra monatraiUvr, jre.

X Fermodum eceidentis,

i Per modum eatentia sen tubttantia,

] Tom. i?, lib. 2. ad SimplidaQiim. quseit. 2 Mitericordia, fuasi miseria cordis,

% Id loc. Theolog. p. 29. *• In JDeum nan cadit eoeidem.

is not diatxngaished from his Esseaoe, it is certain, that it most be much more ardently in Gody Hum we are able to thmk, ftc.

When joy or r^joidng are attributed to Qod, it either denotes his delight and pleasure ui his creatures, PsaL civ. 31, " the Lord shall Irejoice in his works;" or else his gracious &Toar and propeoaity to his Church, as men take joy in things very dear to them, Isa. InL 5, *' As the brid^room rejoiceth over the bride, so shall thy Qod rejoice over thee." So Dent xzviii. 63, and xxx. 9, Jer. xxxii. 41, Ac There is a joy in God, which exerts itself in gndous effects, but which is infinitely greater than it is in men, or can be thought by them.

2. There are certain human affections, which according to their descriptions in a proper way of apeaking are not in God, but ar^ used by way of similitude to signify something divine (as we said about human members), and on that account are ascribed to Gtod, of which Idsd in order.

Sadness and grief of mind is attributed to God, by which his displeasure, and the withdrawings of lus grace and favour are signified, Isa. Ixiii. 10, *' But they re-belied and Texed his Holy Spirit: therefore he was turned to be their enemy, and he fought agsunst them," that is, they have p^rpretated such wickedness against their proper con-ideaces, that the Holy Spirit hBA forsaken them, and justly withdrawn his grace. The like is said, PsaL IxxviiL 40," How often did they provoke him in the wilderness, and grieve him in the desert?" so Eph. iv. 30,* '* Grieve not the Holy Spirit of God, whereby ye sre sealed nnto the day of redemption," that is, speak not so corruptly and pro&nely IS to provoke the Holy ^ririt to withdraw his gradous gifts and operations from you, and instead thereof to inflict wrath and pumshment upon you. So Gen vi. 6, ** And it repented the Lord that he had made man on the earth, and it grieved him at his hcsut,'' that is, their malignity so displeased him, that he manifested his divine decree to punish tiiem. The Chaldeef renders it, '* And he said in his word that he would break power according to his will."

So Jnig. X. 15, ** And his soul was| grieved for the misery of Israel," that is, as the Chaldee renders it, fhe grieved, or his soul was affected with anguish;] by which grief ^ eramdseiatkm and compassion of God, for the afflictions and calamities of Israel is noted. The like phrase of the indignation and averseness of God is used, Zech^. 8. The word broken when ascribed to (^ is also of the same sense, as Ezek. vi. 9, '^ am broken with their whorish heart which hath departed from me," that is, I am affected with jrief, and as it were compelled to decree their punishment, as verse the 10th.

Bepentaaoe is ascribed to God, by which likewise his divine displeasure against men's isiqaides, and the inaction of pumshment is noted. Gen. vi. 6,1 Sam. xv. 35, Jer. xviii. 10.

Sometimes (if the speech be with reference to men that by serious repentance are converted to €rod) it denotes diviiie commiseration, and a taking away of pumshment, Exod. nxiL 12,14, 2 Sam. xxiv. 16, PsaL cvL 45, Jer. xviii. 8, and xxvi 3, Hos. xL 8, Joial u. 13,14 Upon whidi phtce Tamovius thus expresses himself, *' The condition of men being dumged, the immutable God is not changed, but the thing itself; for he willeth always, that it should go ill with the obstinate, and that they should perish eternally, but ^ the holy and r^enerate should be truly happy in this and the otiier world.'* When God to eonTerted sods, remits that punishment which he denounced to wicked and ne&ri-OB simiera, he is said to repent of the evil by an anthropopathy, because he seems to do Uat wbkh repenting men do, oUusrwise cannot properly repent because he is not a man, 1 Sam. XV. 29.

Aagostin says,} that the repentance of God is not after any error, but the change of th^gB and constitutians in his power is noted, as when it is said, that he repents, the dttqge of thing is magnified, the divine prescience remaining immutable; and when he is ttid not to repent, it is to be understood, that things are unchanged.

* ^ kimurt TO fwwfia, &e. Nf oauirisMit tjpiriUtm Manetmm^ ^e,

t A agU urko «Bo, i€ eaitfnKturum poientiam eanm steundum poiunUUem iMum*

X Or ihorteocd, m it is in Hebrew.

f lib. 17. da Cifit. Dei.

Polanos * ^ys, tliat the repentance of God is not a perturbation or grief arisiqg from any sense of error in his counsel or divine decree, which is immtttable, 1 Sam. xv. 29. But the change of his works, the divine will remaining undumged, &c. Its causes are the sins or repentance of men, &c.

Anger, revenge, hatred, when attributed to God, are by some lefened to this head. Where we are to note, that these words are not ascribed to God by way of anthropopathy, for God most truly, properly, and for infinite reasons, is justly angry with rinnarB, takes vengeance on them, or afflicts them, Jer. ix. 9, Nahom L 2, Ac. He tml^ faatea aumers and hypocrites, Psal. v. vL, Isa. i. 14, &c., (f although these things are ascribed to him without any perturbation, confusion, or imperfection,) yet there is an Anthropopathy in certain words and phrases by which these aieotions are wont to be eiq^iressed. Tlras breath, or to breathe, do sometimes note the anger pf €h>d, by a meti^Aor taken ftom men, who in the vehement commotion of anger, do draw their breath more strongly than ordi-nary, Exod. xv. 8, Job iv. 9, Isa. xxx. 28, Ezek. xxi. 30, &c.

Where it is said, Deut, xxviii. 63, J " The Lord will rejoice over you to destroy yoa," Ac, it denotes the alacri^ to inflict punishment, answering to his rejoicing over them to do them good. When a thing is said to be burdensome or wearisome to the Lord, Isa. i. 14, it notes his aversation and hatred. He is said to receive consolation, when fae avenged himself of his enemies, as revenge is wont to be sweet to abased and angry persons, Isa. i. 24, and l\ii. 6, Ezek. v. 13.

Zeal or jealousy is ascribed to God, to denote his most ardent love to believers, and his care of their safety joined with an indignation against their enemies, Isa. ix. 7, Zech. i. 14,15, Joel ii. 18. It also sometimes notes God's vehement anger against stubborn, rebellious sinners, who violating that £uth, by which God espoused them to himself, commit spuitual adultery, Exod. xx. 5, Numb. xxv. 11, Zech, viii. 2. So in Hiphil, men are said to provoke God to jealousy 1^ their idolatiy and sins. Dent. xxxiL 16, 21, 1 Kings, xiv. 22, Ezek. viii. 8, &c.

Hunum adioM ascribed to Ood,

These we shall distribute according to those more eminent faculties,

ri.l That which b HiieUigeni and ratumal.

(2.J That which is senUnent or animal. Actions which respect the intellect and reason, and from which (as fiom the first principles) things flow, are either internal or external, the internal which by anthropopathy are attributed to God, are

Knowled^, whidi must not be geneiically understood, for that most properly, and most perfectly belongs to the omniscient God, but such a knowledge as is exp erim e n t a l, and ar-rived unto, by some special acts, or new acquisitions, as Gen. xviii. 21, ** I will go down tiow, and see whether they have done altogetiier according to the cry of it, which is come unto me, and if not, I wiJl know." The omniscient Jehovah speaks of himsdf after the manner of men, who when they would know a thing, repair to the place where it was done, that by autopsy § or personal sight, and other mediums, they may be assured that it is so.

Gen. xxil 12, *' For now do I know that thou fearest God," fte. God knew it before, and had a most exact prospect into Abraham's heart, but such an illustrious example of faith and obedience, was never externally shown; which done Jefaocvah says by the angel. Now I know, &c, that is, by a manifest and external proof, thy hourty faith

^^^

* la tyntag. TbeoL p. 194.

f'ljieetabtque vitd peHHftdtUine.'an-aiia autukpinfe^ Hme sini Deo irihendd. i In this test there i% a figure C9\M JnfanaelatU, which ii when the lame word ii repeated tn ft rarioRf or contrary aignificntion ; here is a rejoicing to do good, o&d a rejoicing to destroy. { Avro^io, aliitque mediis cerii de eajiuni.

'sV-

.•v

PA&T I.]

AN ANTimOPOFHT,

SI

and obedience is now apparent. See Gen. xL 25, Dent. viii. 2, and xiii. 3, Ps^L xiv. 2. To this may be referred what Paul says, Phil. iv. 6, "In every thing by prayer and sup-plicadon let yoor requests be made known* unto God." By prayers being made known onto God, he intimates that they are grateful to him, and assuredly heard. See Acts z. 4, Pal. L 6, and xxxi. 2, 8,19.

I$wrtmeet iriiich is the opposite to knowledge, is attributed to God, by which is de-sotei his displeasure, hatred, anger, and aversion, Isa. xl. 27, " Why sayest thou, 0 Jacob, and speakest, 0 Israel, my way is hid from the Lord ?" &c., that is, we are hated tod neglected by God, neither does he regard our affidrs. Hence Chiist says to the reprobates in the day of their judgment. Matt. vii. 23, ** I never knew you, depart from nxe, ye that work iniquity." See Matt. xxv. 12, Luke xiii. 25, 27, &c.

To this head may be referred those questions which God asks as if he had been igno* nnt, whereas in proper speaking there is nothing hid from him, neither has he any need of being informed, as Gen. iii. 9, " And the Lord called unto Adam, and said unto him. Where art thou ?" This was no interrogation of ignorance, but a summons to an unwilling appearance, reducing into Adam's mind how much he was changed from that blessed state of immortality, after his fall.

AmbKosel* upon the place says, ''Where is that (well-known guilty) confidence of fitine? Thy fear argues a crime, and thy skulking prevarication. Therefore where art tbou? I do not ask in what place, but in what state ? whither has thy sin huzfied thee, that thou hidest thyself from God, whom before diou hast sought." This is more a chiding, than a question; from what good, from what blessedness, from what grace, and into what misery, art thou fallen 7 Gen. iv. 9, " And the Lord said unto Cain, where is Abel thy brother ?" Augustin % says, he asks not as an ignorant, that would fain know, but IS a Ju^ to punish the guilty—See Gen. xxxii. 27, Numb. xdi. 9,1 Kings six. 9,13, 2 Kings XX. 14, 15, Isa. xxxix. 3, 4. So the questions of Christ, Matt. xxii. 20, 45, Lake viii. 45, &c

To this may also be referred when God seems to deliberate, as if he had not known (or doubts) what to do,

Junius, in bis commentary on Ezek. xx. 8, says thus—" God, that he may more amply show the wonders of his mercy, seems in Scripture to use a consultation with himself alter tlie manner of men, and then, as if swayed by mercy to his creature, though a sinner, alter his disputes in his own mind, and a (seemingly) doubtful conflict, inclines at last to aeeatence of mercy**—of which there is an eminent instance in Hob. xl 8, 9, " How shall 1 give thee up, Ephraim ? How shall I deliver thee, Israel ? My heart is turned ▼ithin me, my repentings are kindled together. I will not execute the fierceness of my uiger, I will not return to destroy Ephrum, for I am God, and not man," &c. So when God is said to " search the heart and reins," which must not be understood as if they were before unknown to him, but a most exact .and infinite knowledge is denoted by this phrase. So Paid says of the Holy Spirit, " that it searcheth all things, yea, the deep thmgs of Ood," 1 Cor. ii. 10. Search and inquiry goes before knowledge in men, and without it tiiey ean scarce arrive at any certain excdlency in science, therefore this phrase is only ased to signify the infinite perfection § of knowledge m the Holy Spirit by an anthropo* patby.

Rememhranoe is attributed to God, sometimes in good part, signifyiog that he will give bdp and relief mito men after hard calamities, in which he seemed to forget them, as Oen. viiL 1, ^ And God remembered Noah, and every beast or living thing :** tipon whic;)i Lather in Ids comment, says, ** Although it be true, that God always remembecs his, even wlien he seems to forsake them, yet Moees here signifies, that he was mindful of them, even with respect to sense, that is, so fsEur as to make a signal and manifest discovery ^eof, which before by his Word and Spirit he had promised. See Qen. xxx. 22» £xod« ^ 24,1 Sam. i. 11,19, and several other places.

•

Divine remembrance towards men denotes the benevolence, affection, grace, and good will of Jehovah totrards them. Psalm cxv. 12, and cxxxvi. 23, Neh. v. 19, and xiiL 22^

X Lib. 12. coatra Vatuimm Umjch, Cap. 10.

t Ik Farad, C. 14. t Aff^a\9t9Tfi, certiisima adeniia,

31, Luke xziii. 42, Acts z. 4. After the same inaaner» the rememhranee of his core-nant is attributed to God, by tbe sight of which he becomes a gradous Benefactor to men. Gen. iz. 15,16, and vi. 5, " And the remembrance of his mercy," Psal. zxt. 6, ** Of his word," PsaL cxix. 49.

Jerome in his comment on Lament, t. 1, saith,'' Remembrance is ascribed to him, who conld never forget any. It is not to refiresh his memory, that the Divinity is so prayed to, for all things past and to come are present with him. It is unbecoming, to attrilnite oblivion to so great a Majesty, but he is prayed to remember that he would quickly afford help to the needy, and that lub grace may be made manifest which before was hidden."

To remember, when it is applied to God with respect to bad men, signifies the execution of punishment and vengeance upon them. Psalm xxv. 7, Ixxiz. 8, and czzxviL 7, Isa. xlv. 25, Rev. zviii. 5. He is said '* to remember the blood of the umocent," when he revenges its violent effusion, or unjust slaughter, Psal. iz. 13.

I j

Foigetfulness or oblivion is at&ibuted to God, which signifies that he disregards, and leaves men ezposed to evils, without any comfort or help, as if he had quite forgotten them, 1 Sam. i. 11, Psal. iz. 18, ziii. 1, zlii. 9,10, Isa. zliz. 15, Jer. zziii. 39, Hos. iv. 6, &c., Luke ziL 6, '* Are not five sparrows sold for two farthii^ ? and not one is forgotten before God," that is, God has a care of every individual creature and sustains them. Sometimes God is said to forget when he delays and defers the punishment of the wicked, for their deeds, Psal. Izziv. 22, 23, Amos viii. 7, Job zii. 7, *' And know that God hath forgotten thee (so nv» signifies) for thine iniquity," that is, he delays your punishment, and does not rigidly ezact, according to their greatness, agreeing in sense with our translation, which runs thus—*' And know therefore that God ezacteth of thee less than thine iniquity deserveth."

Thoughtfidness or thinking is ascribed to God, by which his will, sentence, or decree is understood, Gen. 1. 20, '* You thought evil against me, but the TiOrd thought it into good," so the original has it, that is, he turned it into good, or as our translation hath it, '' meant it unto good." Here is an antanaclasiB of one verb properly ai^lied to malignant men, but to God by an anthropopathy, alluding to the former. See Psal. Iz. 5, 0, and zdi. 5, 6, and czzziz. 16,17, Isa. Iv. 8, 9, Jer. iv. 28, zziz. 11, and IL 12, &c.

Hitherto of the inward acts of man—The eztemal or outward acts, which are obvious to the notice of sense, for orders sake, may be distinguished into the actions.

1.) Of the fmuh. '2.1 Of the hounds, '3.) Of the/eef.

HMng is attributed to God, by which, a divine call, or summons of God, for men to gather together, and appear in a certain place, is noted, as Isa. v. 26, and vii418. For it is customary with men oftentimes to call certain beasts to them that way^ This hissing of God is used in a good sense, Zech. z. 8, " I will hiss for them, and gather them, for I have redeemed them, and tiiey shall increase as they have increased," which is understood of the gathering of the church by the voice of the Gospel.

. Breaiking is ascribed to God, Gen. ii. 7, " And he breathed into his &ce the fareath of life," that is, he endued the body he had formed with a living soul, m the image of God. Sometimes it denotes God's anger, the metaphor being taken firom angry men, who then puff and blow strongly, as EzcSc. zzi. 81, *' I will pour out mine indigniBition upon thee, I will blow or breathe against thee," &c. See Acts ix. 1.

Lavghing and deriding are attributed to God, Psal. ii. 4, " He that sitteth in the heavens sluJl laugh, the Lord shall have them in derision." Psal. zzzvii. 12, '* The wicked plotteth against the just, and gnasheth upon him with his teeth." Yer. 13, " The Lord shall laugh at him, for he seetb that his day is coming." This is spoken by an anthropopathy, the metaphor being taken from a wise and prudent man, who (when he sees some heady and inconsiderate undertakeri rush on towards bis fancied exploits,

vitlMNit daEbeiatioD, or a Bofid foimdatioii laid, and bragging of extraordinary matters) has him in contempt, and, as it were laughing in his sleeve, expects an unhappy erent, that is to say, vhen this mountain shidl bring forth a mouse, as is vulgarly spoken. So men deride an enemy that threatens, when he has no strength or power to execute his menaces. But this phrase notes the most wise providence of God which slights the folly of his enemies, whom he tolerates for a time, and to whose malice he hath appointed boods^ and at the appdnted season, confounds, tramples on, and destroys them. As it is said of wicked and stobbom men, Prov. i 26, " I will laugh at your calamity, I will moA when your fear cometh.^' By which is to be understood, the n^lect and rejection of the wicked in then: advenity. As if he had said—-even as you negled and deqyise my wboleaome admonitions, so wUl I despise and ne^^ect your applications, and reject you vhcn yo«r ralamitim eome, Ac

is aaeribed to God, when the speech is of the Son of God incarnate, as Cant i. 2. Where the optative words of the mystical spouse, viz«, the church, are had, *' Let him kiss me with the kisses of his mouth." Upon which phce the Ghaldee says, that it is ananuion toGod'sqieaking&cetofiioe to the Israelites, as a man does to his friend, and kisses him for love. But more truly is it to be understood or expounded of the promulgation or publishing of the Gospel by the Son of God made man, John i. 17,18,1 Tim. 10,11, Heh. L 1, &c.

Solomon says, Prov. xxiv. 26, ** That every man shall kiss his lips that giveth a righ^ aaswer, which by* way of eminency is applicable to him, of whom it is said, Isa. 1-4 " The Lord hath given him the tongue of the learned, that he should know how to ipeak a word in season to him that is weary"—and PsaL xlv. d, "Into whose lips grace is poured.** Jdiovah kissed (that is, showed intimate tokens of his bve to) his people in the Old Testament times, by many appearances, and by Moses, prophets, and angels employed to make discoveries ^ him, but this came short of this kiss, which the church f under thetennof spouse) here desires. *'Let him kiss me with the Idisses of his mouth, that is, let him comfc^ me with a manifestation more eminent than the former, viz., of Christ's ooQung into the flesh, and completing the work of redemption.

•

The paiBphraseof Origenj- uj^n this text is^-how long will my spouse send me kisses bj Hoses, sod the prophets r Now I long to have them, pers(mally of himself—*let him ssBime my natural sh4>e, and kiss me in the flesh according to the prophesies, Isa. vii. 14, ** Behold a virgin shall conceive, and bear a Son, and shall call his name Immanuel," io thai this is a prayer for the incarnation of Christ, the blessed spouse, and Bridegroom of oar sonla, Heb. L 1. To this divine kiss by a mutual relation faith answen. Cant. viii. 1," 0 that thou wert as mv brother, that sucked the breast of my mother; when I should ^ thee without, I would kisB thee." By which the sincere love of the Churdi, and the mUefludied obedience of fiadth, is understood.

PaaL iL 12, ** Kiss the Son lest he be angry," by which the kings of the earth, and the polentstes m the wodd, are instructed to yidd homage and obe^ence to the King of (f kny, Ghrist the Son it God, being exhibited in the world. For in former times subjec-tkn was agnified by a kiss, as Gen. xlL 40,1 Sam. x. 1,1 Emgs xix. 18, Hosea xiii. 2.

A mUkanf tiamtmr, or the crying of a travaiUng wman^ is attributed to God, Isa. Ixii. 13,14 By which is noted that Ms lenity, patience, and long forbearance, are changed iato a severe vengeance. Junius and TremeUius do remark from Vegetius, that the Bo-QSD sddiers were wont in the beginning of battle to fall on with a horrible clamour to daost the enmy.

Aim a travailing woman, though in great pain, yet patiently endures it to the utmost extremities it her throes, and tlien being overcome by the violence of her grief, breaks out iatD cries and vociferation, which most elegantly;!; expresses the patienee and forbeaorance of God, fiid the extremity of his wrath when provoked. Bee Psal. Ixviii. 65,66, Bom. ii. 4,5.

t VLmSL is Out Jerom. intcrpr. Tom. 4. fol. 80.

\ fMUnime dinasp pmKp9$9ftm, H tukiifuenHi rnndidm frtviitimm condiHo ejrprimiimr.

Speaking and speech, is attributed to God. Where we must note that those places of scripture wherein God is said to speak or utter certain words, that he might manifest his divine pleasure to men that way, do not belong to this place. God sometimes thus spake immediately as to our first parents. Gen. ii. 16, and iii. 9; to Noah, Gen. vi. 13; to Abraham, Gen. xii. 1, chap. xvi. xvii. and xviii.; to Moses, Exod. iii. 4, 5; and the following verses; and to patriarchs, prophets, &c., in the Old Testament

2. Sometimes God did speak mediately, by divinely-inspired men, in wfaoBi a mind enlightened by the Spirit of God was formed into words. ' An acoonnt of sadi* is found every where in scripture, as also of angete, who are his ministering spirits. NowGod does not speak thus by way of anthropopathy or metaphor, but truly and properiy, although in a fiur different and more excellent manner than men do, or can think.

But that spealdng of God which belongs to this figure is.

(1.) When the effectual or efficacious decree of the divine will about the creature, and the executions thereof, is revealed or expressed after the manner of human speech, as Gen. L 3, " And God said, let there be light, and there was light," (suitable to 2 Cor. iv. 6, where it is written," And God who said, or commanded the light to shine out of darkness ;*' verse 6, ** And God said, let there be a firmament in the midbt of the waters," and verse 9,'' And God said, let the waters under the heaven be gathered together," &c and verse 11, *' And God said, let the earth bring forth grass," &c.; verse 14, ** And God said, let there be lights ia the firmament of the heavens; and verse 20, *' And God said, let the eartb bring forth abundantly the moving creature;" and verse 24, '* And God said, let the earth bring forth the living creature," &c. Bab. Mos. Maimon.f says, that this phrase in the creation (and God sdd) is to be understood of the will, and not of speech; because speech by which a thing is commanded, must of necessity be directed to some beii^ or object capable to execute his commands, but no objects of such a capacity had then bebg; therefore of necessity it must be understood only of God's will.

Musculus in his comment saj^s* that Moses speaks of God after the siaaner of men, not that God spoke so. For by his word the virtue and efficacy of his will is expressed, Ac., for what we would have done. That it might be understood, believed, or done, we express ourselves by the prolation of a word; and when God's will is expressed, it is called a word. God is a Spuit, and uses no corporeal or organical speech, no transient voice, nor Hebrew, Greek, or other idiom, unless in some temporary diqpensatioa he was pleased to ntter himself organically, which has no place here, Ac. So the appellation of names given to the creatures, verses 5,8,10, which is ascribed to God, notes only his decree and divine constitution that men should so call them.

So the blessing of God to fishes, fowl, £c., verse ^2, denotes his real appomtment of the multiplication of their respective kinds. Upon which Musculus]; very wdl says, *' If you consider that God speaks to aquatiles or watery creatures, you vrill judge it a wonderful kind of speech; but he speaks not to their ears, but to thehr natures, to which by the virtue of his word he hath ^ven a power and efficacy to propagate their own kinds.'*

From this description of the creation, the divine force and efficacy of God's vrill in tiie creation and conservation of the creatures (which is so conspicuous) is called the word of God, Psal. xxxiii. 5, 6, cvii. 20, and cxlvii. 15, 18, Heb. i. 3, and xi. 3, 2 Pet iii. 5, 7, &C. So in other decrees of the divine will, God is said to speak, Gen. viii. 21. ** And the Lord 8ai4 in his heart, I will not again curse the ground;" that Is, he so constititted and decreed it, that by Noah it should be so manifested unto tlie worid.

PsaL ii. 5, '* Then shall he speak to them in his wrath " that is, he will crush his ene-mies with honible judgments and punishments,

»

Sometimes the decrees and aj^xmitments of the Trinity I^y way of dialogue or coBoqngr, among the Divine Persons, as Gen. i. 26» and God said, let us make man in

t CAM ^^Efltur diwuB vohmUUit de CreaimrU deerttmm, efuive EuewUo jmt moium lofuflm Ammtut ggprimUw, ^e,. In mora Neboohiiii, P«r^ 1. Cbp. 66.

X Bfntdietio divina quat adpistfet, 0i MViifToiai^ eue a Jko dieUmr, Vcr»u 22, r««/ti giimuHiplUa' iionistpecierum iilarum ^nttitutio^

our aoeness or imagey Ae., and chap. ii. 18. *' And the Lord said, it is not good that the Btn AmU be alone; I will make mm an help meet, for him;" and Gen. iii. 22^ ^* And the Lord God said, behold, the man is become as one of ns," &e.; Gen. xi. 6, ** And the Lofd said, bdmld, the peofde is one, and have one langoage—go, let us go down, and then eonfouid thdr language.'' By this deliberate way of expression, the decrees of the Holy Trinity, and their eie^aal power of operation, are noted, Psal. ii. 7, '* I will declare the decree, the Lord said unto me, thoa art my Son, this day have I begotten thee niik of me and I will give thee the Heathen for thine inheritance." Psal. ex. 1, '* The Lord aid ante my Lrad, sit thoo at my right hand," ftc These phrases signify the most holy tnd efieacioas diseerniiig and efl&ciency of God's will.

To tUB peaking of the Father answers the hearing attributed to Christ, John viii. 26, 4D, and XV. 15, and to the Holy Spirit, John xvi. 13.

For tUi eanse (among others) the S^ of God is called the word, ^oyO*, tot him by a wmifestation of the internal speech of the Holy Trinity (that is their divbe decrees) for mtn's sahation is made nnto ns, J(^ i. 13,14, &c

So mnch of speech in general More particolarly reboking or chiding is attributed to God, by whieh its real eflbct, ox destruction, is noted, of which you may see examples, PssL xriiL 15» 2 Sam. rrii. 16. Where tempests, earthquakes, &c., are said to be at Go(f s rdmkea, and Psal. civ. 7i that at his rebuke the waters fled, that is, were separated from the eartbj, G^l L 2.

To rdmke, in proper speaking, two things are requisite.

(1.1 That that wluch is repr^ex^le, may be checked.

(2.) That it may be corrected or amended; these may be aptly applied to God's creating word, ht when he said, " Let the waters under the heaven be gathered together into one pkce, and let the dry land appear;" in the first the indigested coniusion of things is re-prslnoded, and in the seebnd they are ooffrectad, and rightly disposed of into their proper pbees. MnaoolM on this pboe annexes this marginal note-—" that it is an invincible ar-goaent ef Cliriat'a divinity, that at his rebuke the winds and seas were obedient," Mark hr. 39, Lake viii 21 See Psal. ix. 5, Ixxvi 6, and Ixviii. 80, Isa. xviL 13, Zech. iii. 2.

Betake mgaiSm destmetioB, Dent, xxviii. 20. Galling, when ascribed to God, signifies, its real pro£ict or eflEact, aa 2 Kings viii. 1, ^* The Lord hath called fbr a fiimine, and it lU aba eone 1900 the land tat seven years," PMd. cv. 16.

Bom. ir. 7» Oo^s eommanding hianimate or irrational ereature denotes a direotion for ana certam wodc to be done or omitted, as Isa. v. 6. ^ I wiU also command the ckmds, Alt tey rain no more upon it," See Isa. xlv. 12.

kummag ia attrihited to God, when he la said to answer men's prayers, 1 Kings, ix. 3,PtaliiL4 5, laa. Iviii 8, Ac. lUyxicoaaaySi that in hearing God answers in a three-Ud

i

By the very hearing, for every man that prays earnestly, requests that. X) By some testimony of his Spirit, that we are heard. (3.) 'By granting the petition, whidi is die most real and apparent answer.

CoBlrary to this, is God's silencfs when his people pray, by which his del^ in comforting aad hSt^og them ia noted, as Psal. xxviii. 1, ** Unto thee, 0 Lord, do I cry—be not ^toward me," &c. So Psal. Ixxxiii. 1. And God is said to answer when he takes fieasara m man, EocL v. 20, and ix. 7.

lie lad is said to be a whuess, when he declares the truth of a thing in &ct, or justly faanhea Sars, 1 Sam. xii. 5, Jer. xliL 5, Mai. iii. 5, &c. '* The Lord hath been a witness ktweea thtt and the wi&of thy youth/'MaLii. 14 that is, to join them in an individual «oaetjofli&.

A fnficial inqoisitfen, whidi inflicts revenge and punishment upon the guilty, is noted nthew texts. Gen. ix. 5, Josh. xxiL 23, Psal. ix. 12, and x. 14,15. The metaphor is taken from the eustom of judges, who by the examination and weighing of testimonies, &st iaqmie into the ease, and S&en proceed to sentence.

By nmnbering the moat exact care and providence of God is noted, as men keep aeooonts of affiurs that concern them much, Psal. Ivi. 8, " Thou tallest my wanderings, put thoa my tears into thy hottlc, are they not in thy hook V Matt. x. 30, " But the very hain of your head are numhered." AJso his most exact knowledge of things that are inim-merahle to us, Psal. cxlyiL 4,'' He telleth the numher of the stars, he calleth them all by their names." Isa. xl. 26, *' He biingeth out their host by number, he calleth them all by their names, by the greatness of his might,'' Ac.

By the term selling, a delivery into the power of the enemy, by an offended God, is noted, as things that are sold by men, are tnmsferred into the right, power, and property of another, as-Deut. xxxiL*30, " How should one chase a thousand and two put ten thousand to flight, except their rock had sold them ?" Judg. ii. 14,'' And the anger of the Lord was hot against Israel, and he delivered them into the hands of spoilers, £at qKuled them, and he sold them into the hands of their enemies round about," Ac, and chap. hr. 9, '* The Lord shall sell Sisera into the hand of a woman," &c. See PsaL xliv. 12, Isa. L 1, Ezek. XXX. 12, &c.

By the term buying is ngnified redemption by and through Christ, as 1 Cor. vi. 20, •* For ye are bought with a price, therefore glorify God," Ac., and 1 Cor. viL 23, •* Ye are bought with a price, be ye not the servants of men." So GaL iii. 13, and iv. 5, 2 Pet. ii. 1, Bev. xiv. 3, 4 The price which purchases this mystical buying is the blood, death, passion, and merit of our blessed Saviour.

The second kind of actions, which are proper to the hands, or either general or special. In general there is ascribed to God by an anthropopathy.

Labour, in the work of the creation. So Job calls himself the " Labour of his hands,'' Job. X, 3, that is, fashioned and formed him in his mother's womb, of which he emphafj-caUy speaks in verse 8, " Thine hands have made me, and fashioned me together round about." The Hebrew word, *ras9 properly signifies the forming of a thing with great labour, art, and diligence: in other places it denotes anxiety, grid!*, and trouble; setting forth the exceeding wisdom of God in the creation, or forming of man, whidi is expounded in the 10th and 11th verses, with more spemi and emphaticil words, " Hast thou not poured me out as milk, and curdledme like dieese ? Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews," &c. Psal. cxxxix. 13,14,15. This divine work is spoken of, '* Thou hast covered me in my mother's womb---I will praise thee, for .1 am feadhlly and wonderMy made; marvellous are thy works, and that my soul know-eth right weU—^My substance was not hid fr(»i thee, when I was made in secret, and curioiuly wrought in the lowest parts of the earth," Ac. The Hebrew tap translated (curiously wrought) is very emphatical, for it properly signifies to paint with a needle, or the texture or weaving various figures uid pictures, in airas or tapestry hangings, or garments interwoven or wrought with many curious colours. The formation of man is therefore compared to such a work, because * of its marvellous order, symmetry, and contexture of various members, veins, arteries, bones, flesh, skin, Ac

In the work of redemption, the pasaon and death of Christ is called labour, as Isa. y1«i 24, ** Thou hast made me hibour in thine iniquities" (so the Hebrew.) *' He shall see the labour (or travail) of his soul," Isa. liii. 11. This comes to pass in a two*fold respect which attends labour, as

(1.1 Anxiety and toil: then

(2.) The utility and profit that follows, fi>r the word comprehends both, according to that saying, Gen. iii. 19, ** In the sweat of thy &oe shait thou eat bread," where the toil and profit are joined. The toil and anxiety of Christ in the work of our redemption ia largely described by the Evangelists; and how great the profit and benefit of it (with respect to the unspeakable blessing it brought to poor mankind) is evideat to every soul that has tasted of his grace.

06 miradii€m, eg torn 9erUi mimMt, venii* arieriit, omiui, ctime^ cute puin CMtexiuram.

To Idbcmr is opposed rett and recreation, which by this figure is attrihated to God» Gen. il 2, ''And God rested on the seventh day from all his work, which he had made'^—^and verse 3, '*'And God blessed the seventh day and sanctified it; becanse that in it he had rusted," fe. Tfais rest in God, presupposes no weariness (as it does in men) but the completing, end, and perfection, of his adnurable work, of this great and incomprehensible fa« brie, sod so only a cessation from his creating work, is to be understood. Foramongmen, the more arduoos, laborious, and profitable the work is, the more pleasing and delectable the sitifioer's rest is^ -when he completes it.

Some sKf that the word roo reil, is properly attributed to God, which does not strictly Bigmfy rsst as ms does but a bare and simple cessation, as Josh. v. 12, Job zxzii. 9, Rev. ir. 8, kc And commonly it is said, that he that ceases from his work, does rest, aldiough not wsary, but in full strength and vigour.

Be it so, but for nov the wOrd ma is put for the very rest here spoken of,Exod. xx. 11, Tor in six days the Lord made heaven and earth, and all that in them is, and rested the lefesth day," Ac And if the word signifies a merecessation without any previous weariness, 1 Sam. XXV. 9, it is to be heedfully noted that it is said, Exod. xxxL 17, ** For in ox days the Lord made heaven and earth, and on the seventh day he* rested," was remedied (or took breath;) which word is also used, Exod. xxiii. 12, of the weaiy servant liter his hbour, viz., on the seventh day shalt thou rest, and 2 Sam. xvi. 14, it is ex-prcady opposed to weariness. Sion and the church is called the place of his rest, Psal. cnxiL 14, and Isa. xL 10, which denotes his gradous presence, operation, and compla-eeaqr.

Of the qiedal actions of men^ a great many are attributed to God, by which his various vt^ of grace, righteousness, and wrath, are to be understood. As

1. He is said to wash away filth and sm, when he graciously remits it, Psal. E. 2, "Wash me thoroughly from mine iniquity, and cleanse me from my sin." laa. iv. 4, "When (he Lord ahail have washed away the mth of the daughter of Sion," &c.

2. He is said to hide the godly and believers when He protects and defends them, Psal. nil 20, <* Thoa shalt hide ^em in the secret of thy presence." Psal. Ixiv. 2, ''Hide me from the Mcvet counsel of the wicked, from the insurrection of the workers of iniquity." PsiLxcL9.

3. He is said to wipe when he destroys, 2 Eingsxxi. 13, a metaphor taken firom dishes, vhidi are wiped or made dean by rubbing with the hands. He is said to wipe away tears bom off their &ces, when he comforts and rejoices his people, Isa. xxv. 8, Rev.

an,

4. He is said to gird with strength when he comforts and supports, as Psal. xviil 32, ad icL 11,12.

5. He issaid to build when he produces a being by way of creation. Gen. ii. 22, '* And ^lih ivUch the Lord God had taken from man, bmlded he a woman." See Exod. i. 21.2Ssin.viLll.

6. He IB said to bind up wounds, wlien he Spiritually heals men and secures them flrom nisdiief; Job v. 18, Psal. cxlvii. 2,3, Isa. Ixi. 1, Hosea vi. 1, " Come, let us return unto ^I^;l)r he hath torn, and he will heal us; he hath smitten, and he will bind ui

7. He is said to open the gates of heaven, when he bestows divine and miraculous "^nings, PssL Ixxviii 22,23, 24, ** Though he had commanded the clouds from above, ud opened the doors of heaven, and had rained down manna upon them to eat, and had ghren them of the eom of heaven," Ac, And also when he sends down rain. Dent, xxviii. 12. He is said to open the door of qpeech, when he affords a fit occasion, and saving ^cioB to Us ministers of preaching the Gospel, 1 Cor. xvi 9, 2 Cor. il 12, CoL iv. 3. ''To open the door of faith," when he calla and admits men to the froth and communion of thednvdi, jUtsxiT. 27» "To open the heart and and mind," when he gives the saving on-^ostiodii^ of his word, Luke zxiv. 45, Acts xvi. 14, Psal. cxix. 129,130.

B. Hebsaidtoliold the ri|^t hand of Cyrus, when he gave him a prosperous success ii^ lu8 waxlike ei^edition against Babylon, Isa. xlv« 1.

rao.

S3 AH ANTHBOPOPATHT. [booK 1,

9. He said to conelade men in sin and unbeHef, when, as a most jnst Judge, he declaims them obnoxious to sin, and therefore liable to eternal damnation, Bom. zi, 32, Gal. iil22.

•

10. He is said to try and prove, as silver is tried, (after the maimer of gddsmitb, or others conoemed in metals,) when he purifies and tries the godly with crossee and afflictions, Psalm zviL 3, and Ixvi. 10, Zedi. xiii. 9. So when he pur^ and reforms doctrines. MbI, iii. 2, 3, or destroys such as are obstinately wicked, Ezek. xxii. 18, &c.

11. He is said to break with a rod of iron, when he chastises and destroys, Psal. iL 9, and liL 7, Isa. xxxviii. 13, and Lam. iiil 4, &c«

12. He said to sift in a sieve, when he tries his people by calamities, and yet preserves them, Amos ix. 9. And when he scatters or disperses his enemies like chaff, Isa. XXX. 28. *' To sift tiie nations with the sieve of vanity *'^-that is, they shall be cast on the earth, as thiouffh a sieve, that so dispersed they shiul no longer appear. He compares the multitude of the Gentiles, by whom Jerusalem was to be distressed, to dust or chaff, which is easily blown away, so that little will remain of a heap.

13. He is said to make bald the head, when he despoils men of thehr ornaments, Isa. iiL 17—24, for the chief adorning of women, was in their hair, as 1 Pet iiL 3.

14 He is said to blot out ot the book of life, which men are not accounted in number of the saved, Exod. xxxiL 32, 33, Psal. Izix. 28,,29. He is said to blot out sins, when he remits or forgives them, PsaL xxxviL 2, 3. For the scripture speaks as if there were an account kept of them, in a certain written book, which because the Messiaa has made satisfaction, are blotted and crossed out See C6L iL 13,14

15. He said to devour or swallow, when he totally destroys, as Exod. xv. 7, Isa. xxv. 8,1 Cor. XV. 54. tie is said to make room or enlarge, when he vouchsafes deUveraoco from difficulties and troubles, Gen. zxvl 22, PsaL iv. 1,2, and cxix. 31, 82,

He is said to direct or make plain the way, when he gives a hi^py issue and conolnsion to the endeavours of men, as Psalm v. 8,9, Isa. xlv. 2,13,

To loose or ungird the loins, when he makes men feeble and unarmed, and so incapable of defence or offence, Isa. xlv. 1.

To pour out his anger when he punishes, PsaL Ixxix. 5, 6, Ezek. ix. 8, and xx. 13, 21, 33.

To pour out his Spirit, when he laigely distributes Ins gifts, Joel. iii. 1.2. Zecb. xiL 10, Acts iL 17,18,33, Bom. v. 5, Tit iiL 5, &

To make void counsel, when he disappoints and blasts the purposes of men, Jer.

To pour out a blessing, when he plentifully distributes his benefits, MaL iii. 10,

He is said to hew 1^ the prophets, when he terrifies men by fearful admonitions, and legal threatenings, as Hos. vi. 6; and when he spiritually Idlls them, as in the following verses.

He is said to stretch out the line of confusion, tod the stones of emptinett, when he leaves kingdoms and nations to 'the desolations of the enemy, Isa. xxxiv. 11, This meta« j>hor is taken firom architects, who use lines, perpendiculars, and little ropes, &c.

He is said to bear or carry, when he preserves, sustains, supports, and governs his people, as Deut L 31, Exod. xix. 4, Isa. xlvi. 3, 4, Heb. L 3.

He is said to break the head, when his wrath fiJls heavy and destroys men, Psal. ex 5, 6, Heb. iiL 13.

He is said to siing out the souls of David's enemies, as out of a slinif, 1 Sam. xxv. 29, that is, he will vitdendy take it away, (as a stone out of a sling flies with greater iMce a greater way, without further regard ci him throws it.) The metaphor is taken from ihe we^^ooB of David, which was a ding, &c On the oootxary, the aoni of David is aaid to be bound np in the bundle of life, denoting God's fiUherly care of him in secoring him from deaOi, which his enemies desijpMd, and preserving him so safe, that nothmgcoidd be ibrced away from him.

"" He is said to make way to his anger, when with just judgments he reconq^enaes the unjust stubbornness and contumacy d ihQ wicked. Psal. Ixxviii. 50, *' He made way

for Ms asger, lie spftred not their souls from death> but gave their life over to the pesti* knee.''

He is said ** to weigh the mountain in scales, and the lulls in a balance/' Isa. xL 12» which notes with what &cility and ease the Lord can sustain, and manage the whole oiuTene, eren as men do a small pair of scales. The Lord is said " to weigh spirits," Frov. xtL 2, by which his most exact knowledge of our minds and inward frames is noted. This metaphor is taken from men, who do with a great deal of exactness veigh dungs that tboy may know their ralue. See Frov. v. 21, xxi« 2, and xxiv. 12.

God 18 aaid *' to put his hook in the nose, and his bridle in the lips of his enemies," when he stops their fory, thwarts their pnrpoees, and keeps them under, 2 Kings zix. 28, Isa. xxxTiL 29.

He is said ** to put the tears of the godly in a bottle,'' when he suffers them not to be died in Tain, but preserying their memory, turns them to everlasting joy, Psal. Ivi. 8.

Cbiist is peculiarly said '* to bear our sins," Isa. liii. 4,12, by which &eir imputation to Urn, and a frdi satisfaction is understood,* 1 Pet. ii. 24, " Who his own self bare our sins m hia own body on the tree, that we being dead to sin, should live unto righteousness, by whose str^tes ye were healed."

God is said " to cast our sins behind his back," when he forgives them, and remits the ponishQient, Isa. xxxviil 17, to which there is a contrary phrase, Psal. xc. 8, ** Thou hast ^ oar mi^uities before thee, our secret sins in the light of thy countenance/'

He is said, " to shave with a razor, the head, and the hair of the feet, and the beard," whoi he makes a spoil and devastation of the Lind, and scatters small and great from tbeoee, Isa. viL 20.f God here intunates that by the king of Assyria he wodd punish the Isnelites, so as that men, beasts, buildings, plants, &c., should be destroyed. He says " with a razor that is hired," that they may know it would exact its own reward; that is, that the Assyrians through greediness of prey and spoil, would make havoc of, and sweep away an thmgs. The Lord is said ''to brecJc forth upon his enemies," when he disperses, cmahes, and days them, 2 Sam. v. 20, and vi. 8.

He is said to ahoot with an arrow, when he heaps swift and speedy vengeance upon the wicked, Psal. Mv. 7, ** But God shall shoot at them with an arrow, suddenly shall they be wooaded."

God is said to '* write," which denotes his knowledge and providence, with respect to ma and benignity, as when he is said to ''^write the godly in the book of life," or his book, Isa. iv. 3, Dan. xii. I, or when he " writes his law in their hearts," Jer. xxxi. 33, Heb.vin. 10, by which a renovation by the Holy Spirit is noted, that believers should know, and wilfingly obey the will of God, 2 Cor. iii. 3. Hence he is said '' to grave thm vfoa the pehn of Us hands," Isa. xlix. 16, which shows his most &ithfiil care and eminent ^noe towards them. See Bev. iii. 12.

Sometmies his writing signifies his wrath and punishment of sinners, as when Job ^ ** Thou wiitest bitter things agiunst me,'' Job xiii. 26, that is, thou dost afiSict me vith hitter and heavy strokes; a metaphor taken from courts of judicature, where legal Bcotences are recorded, Isa. Ixv. 6, ** Behold it is written before me, I will not keep silence, i^ I wSl recompense, even recompense into their bosom," by wUch divine knowledge is noted; a meta^r t^en from men, who write down in a book or paper what they would Roiendier.

It is said, Jer. xvii 13, ** They that depart from thee shall be written in the earth, be-caose they have forsaken the Lord, the Fountain of living waters," that is, sudi apostates ^ be excluded from heaven, and destmed to eternal destruction. •

God is said to /' search Jemsalem with candles,'^ that is, all their secret sins shall be brooght to light and punished, Zeph. i. 12.

f /adfecl t$ eperm Begu Auiftim TirmMtu fiunUmrmm, Urn mi J^omimgt, ei ammaiia, Me adideia ei pianfa ^^^kuiwr, Jdw umiem addH^ condnctiiia, mi sciami Ufmm uofoeulam smmm meradem Hm^falmram, &e.

He is said'' to engrave the graving of one stone,** &c., Zech. iii. 9; which betokois the wounds, languor, and passion of Christ, who is figured by that stone.

He is said " to put a hedge round about one," when he preserves him from the malignity of malicious spirits, Job i. 10; and to remove the hedge, signifies, that he will leave them naked, exposed, and defenceless, Isa. v. 5, Bsal. viii. 12,18, and Izzxix. 40, 41. When he is said ** to inclose man's way with hewn stones," it denotes a being environed with afflictions and calamities, as Lam. iiL 9. ** To hedge up the way with thorns," as Hos. ii. 6, signifies that God will by afflictions, and other means, hinder and divert men from an intended sin and iniquity.

God is said " to seal up the hand of every man," Job xxxvii. 7, when he prohilnts or hinders their actions. It is said that '* God Uie Father sealed Christ," John vi. ^ ; that is, sent him forth, with divine authority for the good of men. See Gant iv. 12, and yiii. 6, Hag. ii. 24, where by seal is betokened that he confirms and preserves believers, in truth and piety, 2 Cor. i. 22, Eph. i. 13, and iv. 30, as men fix their seal to that wUdi they would ratify and confirm.

The Father is said ** to draw men to Christ," John vi. 44,45,65, when he illuminates the mind with his word, and bestows the true knowledge of salvation. So Cant i 4» Jer. xxxi. 2, Hosea xi. 4, John xu. 32, 2 Thess. iii 5. This is no violent compulsion, bat a benevolent flexion, bending, or disposition of a mind averse to goodness, and that by means, as the word revealed and preached, &c.

It is said, Jer. xv. 7, *' I will £w them with a £bui," &c., that is, in my anger I will disperse and destroy them. The word is properly taken, Isa. xxx. 24. It is said of Christ, Matt iii. 12, Luke iiL 17, '* That his fim is in his hand, and he will thoroughly purge his floor, and gather his wheat into his gamer, but he will bum up the chafiT with unquenchable fire;" that is, by the word of his power, and by afflictions and tribulationa he wUl segregate or separate the godly from the wicked, as by a &n or winnowing, tlie pure grain is divided from the chs&.

God is said " to sweep with the besom of destroction," Isa. xiv. 28, which intimates an utter desolation, and spoil of inhabitants to the hmd.

It is said, Psal. Ixxvi. 12, ** He shall cut off the spirit of princes;" the word translated ** cut off" is emphatical, and signifies, the lopping off the branches of a vine, leaving it naked and desolate, and so it notes a deprivation of strength, courage, or life itself.

God is said " to anoint," when he comforts, lifts up, or makes glad his people, Psal. xxiii. 4, 5, 2 Cor. i 21; but most large, extensive, and copious is the unction of Christ, our blessed Saviour, wherewith he is by the Father anointed for the salvation of poor sinners, PsaL xlv. 7, 8, Isa. xli. 1, Luke iv. 18, Heb. i. 9, John iii. 34, Acts x. 38, Ac

A third kind of actions, which properly belong to the/«^, are ascribed to God, as Gen. iii. 15, ** A breaking the serpent's head "—where by the serpent is meant the devil, who seduced Eve in that form: and by the serpent's head, his power, and diabolical fierceness. So the breaking of his head is to be performed by the Messias,* God-man, and signifies the destruction of the power and kingdom of the devU, and man's redemption, from its tyranny and vassalage. Our Saviour is %ured here as a magnificent hero, who with his feet tramples upon the serpent or dragon, and breaks his head. But it is said, that" the serpent shall bruise his heel," by wMch phrase the passion and death of Christ is meant To this passage, the Apostle Paul alludes. Bom. xvi. 20, *' And the God of peace shall bruise Satan under your feet shortly," &c.

Such a treading under foot as it is used in a wine-press, is ascribed to God, Lam. L 5» by which the extreme oppression and affliction of men is noted. To this may be referred, that emphatical phrase, Isa. Ixiii. 3, '* I have trodden the wine press alone," &c., which is spoken of Christy who by his merit and satisfitction freed us from our enemies, whom he crushed under his feet

Hitherto of actions which concern the rational soul, and such as concern the animal fatculty follow, which are threefold, as it respects the present purpose.

1. The actions of the external senses, which are five.

2. Hie actions of the looomotiye fiunilty, or wUch respect motion, and local

BttBStiflP.

3. Aetkms prooeating or generating, which physicians call vegetatiye, but we reduce it to the animal, lor y^tatives are comprehend^ under it.

Siemg or sight is attributed to God, by irtiich, (as was said before when we treated of

ejes) his most exact Imowledge is intimated, Ezod. xTxii. 9, " I have seen this people

axid behold it is a stiff-necked people," that is, I very -well kxiew how wicked they are.

1 Sam. xvi 7, *' A man* lool^th on what is before his eye, but the Lord sees to the

bent,'' that is, he hath an exact prospect into the very Uioughts of the heart, and

tbe whole inward frame of the mind, and accordingly judges. Psal. xi. 4, *' The Lord's

eyas behold, his eye-lids try the children of men.'' It is a singular passage which we find,

John ▼. 19, where Christ says of himself, ** Verily, verily, I say unto you, the Son can

do Dothb^ of himself, but what he seeth the Father do; for what things soever he doeth,

thaie also doeth the S<m likewise." Here the sight of Christ is equal with the omniscient

Father's, and consequently His omnipotence is equal and his ttt^ia, energy or power,

in operation. Upon this and the following verse, Erasmas thus paraphrases, f '* I affirm

it again, and again, that the Son, who w^lly depends on the Father, can of himself do

notfing, foiaamudi as he is not of himself, but what he sees the Father do, the same

^ he; their will and power.is the very same: with the Father there b authority, and

vhateoever the Son is or can do is derived from him. Whatsoever therefore the Father

haUi done, the same in the like manner is wrought by the Son, because of the equality

of tbe communicated power. Amongst men ti^e sons oftentimes degenerate from the

fatben, neither have they always the same will and fSeumlty; but the matter is otherwise

here, tbe Father bves the Son alone, and begot him most like himself, and transferred an

eqiKil power of operation into him, showing him all things that are done by himself;

be is sent forth as the exemplar by him; in all other matters the operation of each is

OQBBMm, ftc.

2. By the sight of God, his providence over his creatures is to be understood, some« times denoting his i^robation, favour, grace, and good-will^ as Gen. i< 4, *' And God uw that the %bt was good," Ac. So verses 10,12, 18, 21, 25. After which is annexed a general sentence, verse 31, ** And God saw everything that he had made, and behold it vas very good." Which signifies his divine approbation of his created works, and his sanction of the duration of nature's order to the end of the world. See Psal. civ« 30,31, &c Hence comes that form of speech, when God is said to see, denoting his pn>TideDoe of certain persons or things, under his immediate care and government^ as Gen. xri. 13, '* Thou God seest me," that is, thou providest for me. And Gen. xxii. 8, *' God win see (that is, proride) himself a lamb for a burnt o£fering." It is not to be andentood that Abraham knew before-hand, that he should find a ram to ofibr for a aoiftoe to God instead of Isaac, but that he would quiet his son by that kind of answer be being solidtons and inquisitive for the lamb that should be offered for a burnt ofeing, therefore he intimates that Isaac should leave it to the care of divine providence and as Abraham spoke, the event happened, for " he lifted up his eyes," verse 13 ttid bdield the sacrifice to be offered, and so he gave the place a name, viz., " Jehovah jizdi, that is, God shall see," verse 14, &c. So 1 Sam. xvi. 1, *' I have seen me a king >ooog bis sons," that is, as our tranahttion has it, '* I have provided and chosen me a

Uora spedally the ro re^icere, or seeii^g, or respect of God, as it concerns meui Bootes btt approbation, mercy, care, and help. Of which Blyricos in Clave. % There is in this a twofold figure, viz., an anthropopathy, inasmuch as sight is ascribed to God, then a metalepais or metonymy, because the external motion of the eyes, the effect being pot for the cause, signifies tiie inward affection of the mind: for it takes in the exter* ittl help which is the consequent of the internal affection, and tiie external motion of the

* Brno tidH ptm mmifrm ocmIu, Dowumut uuiem Met ad Cor.

t Uhidiamtifiuetitm ^firmo 9ohs,fiims fm Mut m foirg pwdet, nan poUti quiequam ej a Jt»9 amiMit mom dt, etc, Scat. Panpbr. in lo&

\lSdiMUiimplUaUfyurn,neMfe turn anthropoptUkU^fmid Dee utpeetuttrikmturjmmetmmdletn-' *?>» eet Metempun, fuod extermu ocuhnm wuftiu contequene est, ftc

eyes, so tliat here is a third trope. Gen. ir. 4, " And the Lord had respect onto Abel and to his offering," and verse 5, " but unto Cain, and his offering he had not respect^" that is, he accepted and approved of the one, but not of the other. See Numb. xvL 15,

1 Sam. i. 11, Psal. ix. 13,14, x. 13. 14, Ixxxiv. 9,10, cii. 17,18, bcdv. 19, 20, and cxiii. 6, Isa. Ixvi. 2, Lam. iv. 16, and v. 1, Jon. iii. 10, Luke L 25, 48, &c., Deut. xxvi. 15, Psal. Ixxx. 14,15, and di. 20, Lam. iii. 50, &c.

Hitherto the phrase of God^s seemg or respecting, denotes his ^vour and love, which is sometimes directed to the object, as when he is said to have respect to the man, or his offering: sometimes to an intenial cause, as when he is said to have respect to his covenant, that is, the dedaration of his mercy and grace that way expressed to man, Psal. Ixxiv. 19, 20, Likewise when he is said to look upon the face of his anointed (that is, Christ) who is our Mediator and Saviour, for whose sake David prays for a blessing, calling hun the servant of the Lord, 2 Chron. xvii. 19. And the word of the Lord,

2 Sam. vii. 21, see 1 Chron. xvii. 17.

2. It denotes evil, as wrath, vengeance, and punishment, as Exod. xiv. 24, ** And it came to pass that in the morning watch, the Lord looked unto the host of the Egyptians, through the piDar of fire, and of the doud, and troubled them," ftc. 1 Chron. xii. 17, Psal. civ. 31, 82, Jer. iii. 8, Lam. iii. 36, Ezek. xvi. 50, &c.

Hearing is attributed to God, ta which likenwise his grace and benevolence in satisfying the desires of his people, and in a ready hearing their prayers and sighs is denoted, as Gen. xvi. 11-^*' The Lord hath heard thy affiction.** Exod. ii. 24,'' And God heard thdr groami^." 2 Kings xx. 5, ** I have heard thy prayer," &c. So PsaL iv. 3, 4, V. 1, 3, 4, and cxxx. 1, 2, Isa. Ixv. 24,1 John v. 14, &;c. Thus God is sud to hear the heavens, Hos. ii. 21: when he gives the blessmgs (as Paul mentions. Acts idv. 17,) of rain from heaven, and fruitful seasons are granted, which heaven, as it were, silently desires and begs God for.

The scripture use the term of God's attention, hearkening as it were to the prayers and desires of the godly, by way of illustration of the greatness of his compassion, Ps^ x. 16, 17, Ixvi. 18,19, and cxxx. 1, 2, &c. On the contrary, God is said to shut prayers, lAm. iii. 8. " And to cover himself with a cloud,'' that prayers could not pass tiirough, verse 44, when he rejects the petitions of any; see Isa. i. 15, and lix. 2, Sse,

Smelling is attributed to God, by which in like manner his complacency and grace are noted, as a man is refreshed and pleased with a sweet smell, as Gen. viii. 21, ** And the Lord smelled a savour of rest," so the Hebrew. The Chaldee says, and the Lord received their sacrifice very pleasingly. Upon which place Luther* says thus—^'^ As physicians sometimes recover fainting or swooning persons, by the fragrancy of odours, and, on the contrary, as a horrible stench does vehemently offend nature, and sometimes makes men faint, so God may be said to be offended with the ill savour of impiety, and to be delighted, and as it were refreshed, when he sees Noah prepare himself to sacrifice, as a specimen of his gratitude, and by a public example manifest himself not to be wicked, but a true and cordml worshipper and reverencer of God, which was the proper* end of sacrifices.

Musculus, in his comment upon the place, says very excellently, that'' Moses by an f anthropopathy ascribes the faculty of smellhig to God, and writes not of the sacrifice of Noah, for it is not said that the Lord smeUed the odour of the bumt-offering, but a sweet savour; for God smells not by the organ of nostrils as man does, for it was not the smell of the sacrifice of beasts thsX yielded that fragrancy, such being in themselves • rather nauseous than sweet. Hence we learn that our works of what kind soever they be, have a certain smell which ascends to the nostrils of (rod, and is either approved by him as sweet and pleasing, or diBapproved as noisome and unsavoury. This odour is not what our external works represent to sense, but what results from the spiritualty of our hearts; for good acts proceeding from a good and pious intention smells sweetly, but bad ones, the contrary. In the sacrifice of Noah, there was a corporal and external savour, which was obvious to the notice of men, but the piety of his

* /« Jureo Oammeniario, hoc ioco iieui medici Honnunpurm extmimet tuuviUU odorum revocanti &c. Fer AntkropopaiHam Motet Deo (rihnt odorandi facuHatem et de tacrifteio Noe nontcrilit, jre.

PAST l] an axthhopopatht. C3

lieart was idttsuig to God whilst in the sincerity and fedthfiilness of a pious mind* he acknowledged and celebrated the goodness of his Lord,** &6. To this may he referred serezal other places where this plvase (of a sweet-smelling savour) is found, as Exod. xxix.l8,25,41,Levit. L 9, u. 12, iii. 16, and vuL 21, Numb, xxviii. 2, Ezek. xx. 28,41, &c. Doabdess in these places respect is had to the Messias, whom the sacrifices of the Old T^timent typified, as Eph. v. 2, " Christ Jesus also had loved us, and hath given himself fiinis an o£Ee:i^ and a sacr^ce to God for a sweet-smelling savour." So Isa. xi. 3, wkere it is said, ** That he tibaJl make him of a scent or smell, (so the Hebrew,) in the fear of the Lord,*' which is expounded of the propitiatory sacrifice of Christ, and his obe-(Se&ce to the Father even unto death, which the prophet calls the fear of the Lord, according w 2 Cor. ii. 15, " For we are made of God a sweet savour of Christ,*' that is, our Dinistry to God through Christ, is as it were accepted as a sweet sacrifice. See Bom. xv. 16, Psal. xlv. 8» 9, Cant. L 8, &c.

TaiUag and touching are ascribed to God, of which, there are not many examples, Psal. QT. 34, ''My meditation shall be sweet to him," so the Hebrew, that is, grateful and ac-optiUe. Hos. ix. 4, " They shall not offer wine (offerings) to the Lord, for they shidl sot be sweet unto bim," that is, not pleasing nor accepted. See Mai. iiL 4, Jer. xzx, 21, Mxl8,9,JohniT.32,34.

«

Itisnid, PsaL civ. 32, " He toucheth the hills and they smoke," as if it were said, by Ustoodi <Hdy he can destroy the loftiest and most firm &ngs. So some say that the pfanae, Paal. cxiiv. 5, alhid^ to the smoking of Mount Sinai at the promulgation of the law, Exod. xix. and xx. Also aome phrases may be reduced hither that are meatioBed, wiunahand is attributed to God, as before.

So madi of the external actions of sense, whose affections are sleep and watohfulaflss > fiir tt in deep the actions of sense are still and quiet, soin watchfulness they are provoked to tinr rs^eolm <9entiont, as Aristotie * says, '

Both these are 1^ an anthropopathy attributed to God, Psal. xUv. 23, 24, " Awake thj deepest thou, O Lord, cast us not off ever." Psal. Ixxviu. 65, " Then the Lord iviked u one oat of deep." Jer. xxxi. 26, '' Upon this I awaked and beheld, and my deep vu sweet onto me," by the former a delay of divine help is noted, by the latter his BtRogth sad power against his enemies, and his favour and grace towards his church after t|at ddsy. A waking without the mention of sleep is expressed, Psal. xxxv. 22,23, Isa. li. 9,ie. It is said, Psal. cxxi. 3, 4, *' He that keepeth thee, will not slumber—behold k diat keepeth larad, shall neither slumber nor sleep," by which phrase the absolute aud odoabted oertaiaty of divine help is dedared. So watdiingf is attributed to God, and denotes Ids aadduity or despatch, in inflicting punishments or granting benefits, Jer. xxxi. '"^ lad xKv. 27.

Actions of the second kind, as local. moHon, are ascribed td God by an anthropopathy as eoaiognnto believers, whereby the exhibition of his grace and blessings is to be under-stood, Exod. XX. 24, John xiv. 23. There is also a coming to judge and punish, Isa. iii. 13i 14 To whidi belongs that in Hos. xi. 9, ** I will not come (or enter} into the city," tlatis, in an hoetiie manner, or to destroy it, as Sodom.

JftUkig is attributed to God, whereby his gracious presence and help is signified, Levit. nix. 12, "And I will walk in the midst of you," that is, ye shall have my present help nd protection. So Deut xxiii. 14, 2 Cor. vi. 16, Lev. xxvi. 24, It is said,'' Then will 1 dao walk contrary to you and punish you," that is without distinction of persons, I will ktthe rdtts of mine anger loose upon yon.

Ood is said to come down from heaven, when he takes apparentand especial cognizance ^the aetiooe of men, and that sometimes out of grace and favour, as Exod. iii. 8, or to F^ ill wiatib and anger, as Gen. xL &, 7, and xviii. 21, Psal. xviii. 9,10, Isa. Ixiv. 1, te.

* Lib. de somno fr ftrgU, c. 1. f ipv, vigihvit.

The Am of God is said to come down from heayen, when he assamed hnman nature and manifested himself to men in order to thdr salyation, John iii. 13, and vL 38, 42, 50. The Holy Spirit is said to come down, when in the visible i^ipearanoe of a dove he manifested himself resting npon Christ, Matt iii 16, Mark L 10, Lnke iiL 22, John L 3"" 33. In another signification God promised that he would go down with Jacob into Egy] that is, that his grace and protection should accompany him in that way. Gen. xxyL 4.

Riding is ascribed unto God, by which his glorious operation is noted, which he ex in the heavens, in tempests and otherwise, Deut. xxxiii. 26, *' There is none like nnto th< God of Jeshurun, who rideth upon the heaven/' PsaL Ixviii. 33, " To him that ridetk upon the heaven of heavens." Likewise his speed and celerity, in the execution of his' judgments, Psal. xviiL 10, " He rode upon a cherub, and did fly, yea, he did fly upon ♦»»« wings of the wiod«'' So isA. zix. 1, &c.

To meet or meeting with a person is ascribed to God, and agnifles either his manifesU* tion, as Numb, xxiii. 4,16, or his grace and beneficence, as Isa. bdv. 6. God is said to return to lus place, which signifies a sending of punishment, Hosea v. 15, for when men are afflicted, and help is delayed, God seems to be absent from them.

Judges xvi. 13, Lam. iii. 43, 44. A returning on hi^, sigoifies his going into his judicial th»)ne, or divine judgment itself, Psal. vii. 7. A returning to the godly, signifies the taking away of un and the exhibition of grace, Psal. vL 4,5, Zech. i. 3.

By his rising up, his divine purpose with reqsect to lus great works is noted, Num b x. 85, PsaL xii. 5, 6, xliv. 26, 27, IxviiL 1, 2, and dL 14, Isa. xxxiii. 10.

The Holy Ghost coming upon one, signifies that he works in a singular manner in and by htm, Luke i. 35t Acts L 8, which Luke xiv. 49, is to be endued with power frrom on high,

A passing through, or passing over, is attributed to God, Exod. xiL 12,13, Amos v. 17, by which divine punishment is noted; sometimes a forbearance from punishing, as Amos vii* 8, viii. 2, with i. 3, Micah viL 18, Prov. xix. 11, noD, Pesach or Paseha, the Passover takes its name from hence, Exod. xiL 13, 23. So it is used in the deliverance of the people from the Babylonish captivity, Isa. xxxi. 5, Dan v. 30.

VisUaium is ascribed to God, by which either his exploration, that is, a diligent search, notice, or knowledge of things, Psal. xviL 3, or a real exhibition of his grace and benefits, is noted, Gen. xxL 1, Psal. Ixv. 9, 10, and cvi. 4, Jer. xxix. 10, Luke xix. 44, Ac Sometimes it denotes wrath and punishment, Exod. xxiv. 7, Psal. lix. 6^ Isa. xxviL 1, Jer. vi. 6, and xv. 3.

Sometimes a diligent search is attributed to God, Ezek. xx. 6, '' To bring them forth out of the land of Egypt, to the land which I searched out of them, (so it is in the Hebrew,) flowing with milk and honey;" the land of Judea is commended (says Junius *) by the providence and choice of the eternal God, because (as if it were by search) he had provided it for a most commodious seat, where after they had cast out their enemies they '.were to rest, &c.; the like is said of the ark of the covenant. Num. x. 33.

Seeking, which i4 done by going up and down, is also ascribed to God, signifying his desire and serious willi Ezek. xxiL 30, Johniv. 23, &c.

Finding out iniquity is attributed likewise to God, when he chastises and punishes in wrath, GeUi xliv. 16. He is said to find his enemies, when he hiys eond^ punishment upon them. He is said to find David his servant, when out of sii:^gular love and provi' deuce he elected and made choice of him, ^saL 1^^^»^ 20, Acts xiii. 22. In which sense he is also said to seek him, 1 Sam. xiii. 14!.

* In GomwufU. hoe loco.

The third kbd of actioii is generative, not that eternal generation, by wludi God the Father from everlasting begat the Son, co-eternal and con-substantial with himself, for that is not metaphorictd, but most proper, Psal. ii. 7, Prov. viii. 24, 25, Heb. i. 5. But that spizitnal and mysticid generation, by which he is said to '*beget his believing people," when he r^aits their sins, renews his own image upon them, and adopts them into the privfl^ of sonship, through Christ the Saviour. Of which see Isa. Ixvi. 6, John i. 13^ and iii, 5, 6, Tit iiL 5, 1 Pet. i. 3, 23,1 John iii. 9, James i. 18, &c,

God is said to be a Father with respect to certain inanimate creatures. Job xxxviiL 28^ " Hath the rain a &ther ? or who hath begotten the drops of the dew ?"—^that is, besides me. For theie is no other caii send it upon the earth, by which Qod intimates, that he only can give this benefit, and that men cannot imitate it. And verse 29, '* Out of whose womb came the ice? (that is, where is the artist besides me, that can make it?) and the boaiy frost of heaven, who hatii gendered it?" viz., beside me.

To this may be referred that phrase, Zeph. ii. 2, where God says, " Before the decree being iarQL^ Upon which place the learned Tamovius* thus paraphrases. " Prepare jooneives to meet the Lord, who was not yet brought forth, produced, or executed his deoee, or statute, which he (as if he were pregnant with punishment) goes now big with. For as the birth does not immediately foUow conception, but has a certain allotted and prescribed time by nature's law, for its ripening, or maturity; so God, although he hath certainly decreed to punish, and has established and contrived the sentence in his own mind; yet he defers execution for a certain space, that he may give opportunity for re* peotaaoe, which, if sinners will by no means do, then their iniquity grows ripe, and God's punsfameot mature, and fit for execution. And as the birth must of necessity follow con-ceptioD, when the time limited by nature is expired; so the judgments of God are inevitable whea the determinahle time comes."

Hummn adfuncts ascribed to God.

Thxsk are dther privative,f or positive. Of the first sort are these, viz., when some* thing of impotency or inability is (after the manner of men) attributed to (rod, or when God 31^ ol himself, that he cannot do a thing, being as it were prohibited by hi^ Jmth, goodness, and holiness, as Gen. xix. 22^ " Haste thee, escape thither; for I cannot do soy thing until thou be -come thither." . These are the words of the Son of God, who, wl^n he departed from Abraham, turned towards Sodom to destroy the cities, and says tbas to Lot, viz., whctreas it is the immutable and certain determinatidn of God, out of a gradons and favourable respect to you, to deliver you from this destruction, therefore be-£jre you be placed in safety, the execution of the sentence by which Sodom must be burnt, shaU be delayed* Upon which place D. Hunnius]: says, ** The execution of (rod's absolute decree or power no creature can retard, but here he speaks of his power as it is tempered, qualified, and aiDayed, by the fiiyour of his fatherly mercy towalrds men, and as accommodated for the profit of believers, that nothing whidi he does shall hurt them."

To thift may be referred that speech 6f God, which of all is modt sweet and gracious, aod foil of comfort (inasmuch aa it was spoken, m the very swelling, as it were,, of anger.) When he speaks to Moses of the grievous sin and apostacy of the people, Bxod. xxxiL 10, " Now therefore let ibe alone, that my wrath may wax hot against them^ sod that I may consume them," &c., Jehovah speaks as if he had been bound and con-stniaed by the faith and prayer of Moses, so as that he could not destroy the people unlesa he had asked him leave, as Psal. cvL 23, '^ Therefore he said that he would destroy them, hA not Moses his chosen, stood before him in the breach, to turn away his wntth lest he dioald destroy them." Of so great a virtue and efficacy are the prayers of the just l«fine the Lord, James v. 16. See Gen. zxxii. 28, Hosea xii. 4, Josh. x. 12—14, ^, laa. i. 13, ** The calling of assemblies I cannot away with: (or more properly I can^ not bear) it is miqnity." This is expounded with respect to the sanc^ty of God, and

* Ptrmie wo$ «i oeemrsum Jktmini, cum nondmm parit, »eu in Ltteein edit ei ejtequitur decreium sm datiUm ^fud^ewis veUti fr^gmmM Deu9feeU^ easque jam parimrif, etc, T«nioTiu6 in loo3. t er*f^uca, yritaleva ; et 0eruca posiliva, ; Poteniium Dfi aiiotutam nulla creaiura retardate poiett. Hie vero loquitur de sua potentia, prmtt

F

his abomination of iniqtuty, ts verse 14, '* Your new-moons, and yoor ii^ypointed feasts, my sonl hateth/' which is intimated by these phrases of human abhorrenoe.

Something also of loosened or disjokUed memben, after the manner of men, is attributed to God, as Jer. vi. 6, ** Be thou instructed, 0 Jerusalem, lest my soul be loosened* or disjointed firom thee,** so the Hebrew; that is, lest after the manner of a member that is broken, or out of joint, it depart from, or be separate from thee, and thou as a strange member be cut off, or divided from me.

Ezek. xxiiL 18, ** She discovered her whoredoms, and discovered her nakedness; tlien her mind was, 9pm, disjointed from her." By this phrase the communion of Godf with believers^ is most excdiently expressed; for if for their wilful and contumacious rebellions God departs from them, the head is, as it were, separated or plucked off the putrified members, as the Lord, by a like metaphor, speaks to the wicked synagogue, Jer. xv. 6, " For thou hast forsaken me, saith the LOTd, thou art gone backward; therefore will I stretch out my hand against thee, and destaroy thee; I am weary with repenting." Much and great were the forbearance and patience of God, before this desertmn, which is indeed the filling the measure of iniquity spoken of, Gen. xv. 16, Matt xxiii. 32. To these privatives in man may be referred dis^ees, by which is signified the punishment of ma, which Christ bore m our stead, Isa. liii. 4,10, suitable to Hos. ziii. 14, ** 1 will ransom them fit)m the power of the grave; I will redeem them from death: 0 death, I will be thy plagues; 0 grave, I will be thy destruction 1 repentance shall be hid from mine eyes.'' Thus he sp^Jcs with respect to his sacerdotal or priestly office, as Heb. iL 14, ** Forasmuch as the children are made partakers of flesh and Uood, he abo himself took part of the same, that through death he might destroy him that had the power of death, that is, the devil."

(2.) With respect to his prophetical office, 2 Tim. i 10, *' Because by the gospel he hath abolished death, and brought life atid immortality to light;" for he strongly defends his Church, so as that the gates of hell shall not prevail against it, and 1 Cor. xv. 26, " The last enemy that shall be destroyed is death." Here is a most evident symbol of the resurrection, as Junius and Tremellius upon the place rightly conclude. Paul upon these words of Hosea, 1 Cor. xv. 55, thus speaks, '^O death, where is thy sting? 0 grave, where is thy victory? "Ac.

Of the second sort of mens aetions^ which are ascribed to God, there may be a distinction made, viz., such as are internal, and such as are external. The internal are with respect to the diverse states, circumstances, or conditions of men; and so God is said to be a Husbandman ; j; that is, (synecdochically) a vine-dresser, John xv. 1. The reason of the comparison follows in the next verses, and is largely expounded, Isa. v. and Matt, xx., &c., Christ, who is the hypostatical wisdom of God, and his eternal Son, calls himself a workman, when he sp^^ of the creation. Cant. vii. 1. " For by him were all things made, and without him was nothing made that was made,'* John L 3, Col. i. 16, &c.

So God 18 said to be the Bmlder^ and Maker of a eiiy, which hath foundations, Heb* xi. 10, that is, the Cause, Fountam, and Author of etemtd life and heavenly joy.

So he is called a Man of war^ Exod. xv. 3, from that Almighty work of his ovendielm* ing and drowning Pharaoh and his Egyptian host. Besides in wars waged among men, he is the chief General, and Captain, giving victory to whom he pleases, and scattering, rooting, or destroying whom he pleases. See Psal. xlvi. and Ixxvi. &c.

Christ is called a Counsellor^ Isa. ix. 6, with respect to his most wise decree in restoring salvation, at whose fsposal it was, 1 Tim. L 9, *' Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began." Likewise with respect to his most holy office, in manifesting the divine will to our capacities in order to salvation, and his obedience to the Father, &c. The Lord is called a Ph^sickm, Exod. XV. 26, because he frees men from all perils of souls, and bodies (which are firequently

♦ Vpn. t Juniut, X ywpy. $ rtxTtrrit icai hi/iwvpyos artifex it eonditor.

compared to diseases), PsaL cxlvi% 2, 3, ftc. This is peculiarly ascribed to Christ the Redeemer, fi>r the blessing of spiritual health, which we receive from him, Matt. ix. 12, Mark il 17, see Isa. Ixi. 1.

He IS called Shepherd^ Psal. xxiii. 1, which appellation is also peculiarly attributed to Christ, with respect to his office as a Saviour, Cant. i. 7, ii. 16, and vi. 2, Ezek. xxxiv. 23, and xxzviL 24, liGcah v. 3, and vii. 14, Zech xiii. 7, John x. 11, Heb. xiii. 20,1 Pet u. 25y T. 4, and elsewhere.

He is called a Father, Deut xxxii. 6, Psal. kviii. 6, Isa. Ixiv. 8, Matt. vL 1, 6, 8, 9, Horn. viii. 15; which term is most full of comfort and joy, declaring the love and affection of the omnipotent God towards men. So he is called Father of Spirits, Heb. xiL 9, &c. Christ is called the everlasting Father, or as in the Hebrew, the Father ofetermiy, Isa. ix. 6, becaise he most inncerely loves believers, and glorifies them in a blessed eternity. The seventy have most elegantly translated this place wsrvif wov fjax^of-ns «iwv&, pater JkauH fcnUy the FaAet of the age to come.

He is called the First-bom, Psal. Ixxux. 27, Col. i. 15, 18, Rev. i. 5, JehOvah and Cbnst, are frequently called, Prince, Captain, King, Isa. ix. 6, Iv. 4, xxxii. 1, and xxxiii. 22, to denote their majesty and celestial dominion; of which more elsewhere.

He is called a Bridegroom, Matt. ix. 15, and xxv. 1, Mark ii. 19, Luke v. 34, John iii. 29. This title is ascribed to Christ, for many causes, principally for his unspeakable love to his dmrch, which is by fidth espoused to him, Hosea ii. 19, Eph. v. 26—28, &c.

He 18 called a WOtieet, which term is applied to the Messiah, Isa. xliii. 10, and hr. 4, B«T. i 5, and iii. 14, because of a certainty he discovers heavenly truth to us, John xm 37. As also because he hath most exactly fulfilled whatsoever the proi^ts of the Old Testament have foretold concerning him, John i. 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, fwho in his own nature is eternal, and not circumscribed to place) by an anthropopathy. First,

More feneivlly PUtee, is ascribed to God, Psal. xxiv. 8, ** Who shall stand in his holy place,'* viz., the holy kii^^dom where the scriptures say his habitation is. He is said ** to ^ <nt of Ms plaee," when he manifests his conspicuous and apparent presence, as Isa. xxvL 21, Micah i. 3. He is said to retire or return to his place, when he withdraws ^e benefit of his grace, and as it were, hides faimseif in order to punish offenders, Hosea v. 1&«

More especiaSy a seat, or Throtte, is attributed to God, Exod. xvii. 16, (of which before PsaL il 7,8, xi. 3, 4, and xlvii. 8, 9, Isa. Ixvi. 1, Matt. v. 34,) by which his most super-exeeOeot majesty, suUimity, and authority is intimated. The prophet, Jer. xiv. 21, prays Ood, that he would not ahhor, or disgrace the throne of his glory. By which Judea is nnderstood, wherein the visible or peculiar kingdom of God was contained, and where God Toudisafed the most eminent appearances of his power and glory. Or else the temple of Jerusalem, as in diap. xvii. 12. It is taken, upon which Babbi Moses Maimon.* Every place which God had ^»pointed for the manifestation of his power and gbry is called his throne. For great and powerful men, as kings and princes, sit on their thrones, when tlvy make a solemn appearance; so are we to understand this word (hd3 kiss, solemn) tbone, of the magnificence, power, and dignity of him, to whom it is attributed.

When a throne, and sitting upon it, k attributed to Christ, we are to understand that hetTeidy kingdom and government to which he was exalted in his human nature, as Paal. xIt. 6,7, Isa. xvi 5, Matt. xix. 28, Heb. i. 8, iv. 16,, and viii. 1, Ac.

— ■ ■ I ■ -—* ■■ , ■ ■.- I — ■■ »■ ■-. I III ■ - -

* In More Nehoehim,

F 2

The earth is said to be the Lord's Footstool Lsa. Ifvi. l/Mott; y. 35; by which is noted his immensity, for he is present in the lowermost part of the woild. Or the ark of the covenant, in which by special revelation, he was to manifest his presenop, according to 1 Ghron. xxviii. 2, Psal. xdx. 4, 5, and cxxxii. 6, 7, Lam. ii. 1; some by this appeUation would miderstand the sanctuary of God. See PsaL xdx. 4, &, B, 9. Upon whidi Illyricus says, the sense 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 said of Christ, Psal. ex. 1, " The Lord said unto my Lord, sit thou on my right hand, until I have made thine enemies thy footstool, and 1 Oor. xv. 25, " For he must reign, until he hath put his enemies all under his feet," and Heb. L 13, it intimates, that he will most perfectly conquer and subdue his enemies, as it is said, Psal. viii. 6, £ph. i. 22, Ueb. ii. 8, &a, ''That all things axe put under fab feet."

Neither is Place only ascribed to God, but a local posture, or situation also, as PsaL X. 1, '* Why standest thou a&r off," by which the delay of divine help k noted ; a metaphor taken from men, who when they stand at a great distance cannot lend a helping hand. '' To stand at the right hand," notes his powerful help and fiivour, as Psalm xvi. 8, *' Because he is at my right hand, I shall not be moved." So Acts ii. 25. God is said to sit, Psal. xxix. 10, and other places, in the same sense that a throne is ascribed fa him; by which lus government, divine judgment, and exerdses in peculiar actions are ag-nified.

He is scud to " sit upon a cherub," Psal. Ixxx. 1, xdx. 1, becaose of the peculiar manifestation of hia presence in that place.

' He is said to *' sit upon the circle of the earth," lsa. xlJ 22, because of his majesty io glory, which infinitely excels all the glories of the world; and therefore the inhabitants of the earth are called grasshoppers, &c.

Of the ** sitting of Christ at the right hand of God," we have spoken before. God i9 said to dwell on higb» in Sion, in the church, and in contrite hearts, &c., Psal.lxviii. 16, 17, cxxxii. 12,13,14, and cxxxv. 20, 21, lsa. Ivii. 19, Ezek. xxxvii. 27, Johnxiv. 2;5,. 2 Cor. vi. 16 ; by which the gracious manifestation, action, defence, illumination, consote-tion, and salvation, of his divine presence to his people, is to be understood.

■ It is an emphattcal word whidi Paul uses, 2 Cor. xii. U, * " That the powor of Christ may rest upon me," the words properly are, that the virtue or power of my God may dwell upon me, or that he would place his tabemade upon me, and as an umbrage or shadow may surround, dothe, and protect me. When the doud of glury had filled the temple, Solomon said, 1 Kings viiL 12, "The Lord said that he^oulddwell in the thick darkness;" that is by this sign, he manifests himself to be present, as he is said to Moses, Lev. xvi. 2, "I will appear in the doud upon the mercy-seat." See Exod. xix. 0» aad xvi. 10, Numb. ix. 15, lsa. vi. 4, Matt. xvii. 5, &c»

The phrase of God's sitting in the heavens, or dwelling there, as Psal. ii. 4, and ciu. 18, 19,1 Kings viii. 39, 43, Illyricus thus expounds,-|' " Heaven neither ought nor can, when it is called the habitation of God, be imderstood of a certain real or material place, but it has rather a metaphorical si^^nification, and denotes that spiritual kingdom, gloxy, and felidty, in which God with his holy angels and other blessed spirits lives and reigns," as Psal. cxv. 15,16, " The heaven, even the heavens, are the Lord*8, but the earth hath he given to the children of men," tha,t is, he requires and commands spiritual good, and divine worship, to be given to him^ and leaves them to exyoy the good things of the world, for he in a prdper sense requires not money, calves, kids, &c.

And the learned Gerhard says, ** God is everywhere, with respect to his essence,' but he is sffid to dweU in heaven with respect to the more ample appearance of hia

* -Ira cririnyiwtnr cv c/ic q SvMm<s tov Bmv, ^odproprie est, nt ntperhabiiet tuper wte wirtutJDei, vei, ut tnper me tabemaemlum gimm eoHoeet, *

t If OH potest wee debet Ceelmm, cum pro Aabitaiiome Dei aeeipitmr, intelliffi de loco eJifuo eerto reaii mut mu/eriaH; tedpotius est metaphoriea tigmifieatio, ^cllfpr, in Exeg, Tom* 1. jd. 8S1.

majei^ aad glory; so the whole'sotil is in eve^ pait of the body, but most radioally in the heart, most effectively in the head, because its most excellent effects are from thence produced." So Alamios.* " €k)d is therefore said to dwell in the heavens, because the angels and the sonls of blessed saints have a dearer and more iUnstrious prospect and knowledge of him, than the saints on earth can have, by reason of their dwelling m 90 gross a halntation/' Likewise Polann8.f " The scripture oftentimes says, that Qod dwells in the heavens, not that he is there iiichided^ bat to intimate, that he is above all in migesty, power, and operation, so as that he cannot be hindered by any on earth; as also that onr minds may be elevated above the w<»rld, so as that we may have no low, or csnal, or worldly thoughts of God," Ac

•

To this may be also referred, when it is said, ** That the Hdy Ghost doth rest upon any," as Numb. xi. 25,26, 2 Kings ii. 15, by which the distribution, and eneigy, or power, of his gifts is intinmted. This Spirit is said to rest upon the Messiah, Isa. xi. 2, and IxL 1, which is to be nndentood of the communication of his gifts, in their absolute fiilness to Chiist, according to his humanity, Psal. zlv. 7,8, John iii. 34. The visible symbol was the resting of the Holy ^irit upon Christ in the likeness of a dove. Matt iii. 16, &c.

Time is ascribed to God mBftrtraas (in a way of human) speaking, b«t is to be under> stood Imiyflvwr Hn a way of divine dialect) of his absolute eternity; sometimes the de« miption of Goa s eternity is taken from the names and differences of seasons, as years are ascnbed unto God, which nevertheless are said to be, ** Throughout all generations,*' PsaL dL 24^ ** And shall have no end," ver. 27. '* That he is the same, and that his years ifasll not fuk" Heb. L 12. ** And that the number of his years cannot be searched out," as Job zxzvi. 26.

ZVyrare also attributed to him, whence he is called the andent of days, Dan. viL 9, whidi are called the days of eternity, Micah v. 1, 2 Pet. iiL 18. Eternity is described by eternal time or times, Rom. xvL 25, 2 Tim. L 0, Tit. i 2, and mtms, seeula, ages, by vfaieh term properly, times, and things done in time, are noted. £ph. iiL 9, Col. L 26, Ac

Sometimes two or three differences of time, that eternity which wants beginning, inter* niption, and end, may be expressed, Heb. xiii. B, ** Jesus Christ the same (that is, always like himself^ invariable, and immutable) yesterday, to-day, and for ever," that is, from etennty to eternity. Rev. i. 4, ** Grace be unto you, and peace, from him which is, and wbieh was, and which is to come," (or will be) that is, who is the external God; so in the 8th rene, there is another symbol of etemi^ *'! am«and«;, Alpha and Omega," the first and last letters of the Greek alphabet, which denote the beginning and end of any thing, wUeharethe bopmds and notes of time, thought to express Mm who is the beginning with-oat beginning, and the end without end, that is, who is indeed absolutely eternal; so Christ speaks; Chi^. xxi. xxii. 13, as is apparent from the context.

To this may be refened, where the scriptures uses words concerning God which reelect the time to come, whereas in eternity there is not properly any time past, or to come, as Psal oxxix. 2, ** Thou understandest my thoughts a&r off f that is, long before it came io my mind, as verse 4, ** For there is not a word in my tongue, but lo, 0 Lord, tiiou boweat it altc^gether." It is said, Rom. viii. 29, '* For whom he did vpof^w, foreknow, he also did fvedestinate," &c. Rom. xi. 2, " God hath not cast away his people which he fordmew," Ac 1 Pet L 2, *^ Elected acecwding to the foreknowledge of God the Father,** Ae.

D. Mylius, upon Rom. viii., says thus, God is said to foreknow such as he foresaw would bdieve in his Son, not that there is any future time properly aacribable to God, in whom DO accident, condition, or circumstance, of time and pkce, can be admitted, but these things are spoken of God by an anthropopathy, that is, after the manner of men.

This preMcienee of God, inasmuch as it is certain and never Ms, therefore such as he foreknew he also predestinated, for thb foreknowledge is never without predestination*

* JVcf etl nii^e ratione estentw^ etc, fib, dt Jirinit. cap, 50. i li Sfmioffm, Tbeol. p. lOd.

Ambroee confinns thb iaterpxetalkm, in these w<Mrds: ** Those whom Qodfixrekiiew» would emhraoe the fiiith, he elected them to the promifled rewards, that they that seem to hdieve, and either are not really such as they pretend to be, or forsake the faith, may be exdud&d, for such as God hath elected to himself do remain his.'' 1 Pet i. 20, It is said of Christ the Lamb of Qod, and the Bedeemer of the world, that he was wfofTvwfffwof, " foreknown before the foundation of the world," that is, he was ordained by the eternal decree of God» to be ofCeured as a sacrifice for the sin^ of men.

Hitherto of inseparable a^uncts, the separable are Tarioua, we shall recite some.

Armour and weapons are attributed to God, for he is sometimes said to be dad in arms to denote the exertion, at execution of his wrath and vengeance, Psal. xxxv. 2,8," Take hold of shield and buckler, and stand up for mine help.—^Draw out also the ^ar, and stop the way against them that persecute me," Ac. Isa. lix. 17,18, " For he put on righteous* ness as a breast-plate, and an helmet of salvation upon his head; and he put on Uie garments of vengeance for dothixig, and was dad with zeal as a doak," &c, Jer. 1. 25, it is said, ** The Lord hath opened Im armoury, and hath brought forth the weapons of his in-donation; 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 deatmction* upon a people; thus the King of Babylon is called God's battle-axe and weapons of war, for with him will he break in pieces the nations, and with him will he destroy kingdoms, Jer. 11.20, because by him, and his host, the Lord did afflict, and make desolate several countries.

More especially a 6ov, arrows, and strings, are attributed to God, Psal. xxi 12, Lanu ii 4, and iii. 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 unlooked for caLmities sent for sin, Dent zxxii. 22, 23, 24, *' I will heap mischie& upon them; I will spend mine arrows upon them," Job vL 4| Psal, zzxviii. 2, 3, and Ixiv. 7, 8, Zech. ix. 14, Lam. iii. 13. And more particularly the arrows of God are said to be hail-stones, thunder, lightnings, coate of ^, &c.» Psal. xviii. 13,14, and cxliv. 6, Hab. iii. 11. Sometimes the inspired efficacy of the Gospel in saving tlie godly, and judging and condemning the wicked, PsaL xlv. 5, Isa. xlix. 2» John xiL 47,48, 2 Cor. ii. 15,16.

A sword is ascribed to God, by whidi likewise is intimated his wrath, and vengeance, of which that is an index and symbol, Deut. xxxiL 41, Jadg. viL 20, PsaL xviL 18, Isa. xxvii. 1, and xxxiv. 5, 6, £zek. xxL 8, 9,10, Zech. xiii. 7. Munsterus upon Isa. xxziv. says, '* that the sword of the Lord is his divine decree, which none can change," Psal. XXXV. 2, 3. By these wei^ns, divine vengeance is metaphorically described. See Bev. xix. 15, 21. The term sword is applied also to God with respect to its penetrating force, of which more hereafter in its proper place.

A glittering spear, or lightning spear, is attributed to Crod, Hab. iii. 11, ftones, hail, thunder, lightning, &c., sent firom heaven are thereby noted, as Josh. X.1L

When a shield or target is ascribed to God, it is to be understood of his propitious favour and mercy to men through Christ, becoming thdr defence, protection, and se* cnrity—wardixig (as a shidd does blows) all assaults and violences of the enemy, and con-verting all into good for his people, Gen. xv. 1, Deut. xxxiii. 29, Psal. liL 3, 4, xviii. 2, 3, xxviii 6, 7, Ixxxiv. 11,12, and v. 12, ** For thou, 0 Lord, will bless the righteous; with &vour wilt thou compass them as vrith a shidd." The word of God is called a shield, PsaL xcL 4, Prov. xxx. 5, Eph. vL 16, because when it is recdved by faith, its virtue is exerted in the defence of believers.

The Holy Spirit is called an earnest given by God to believers, 2 Cor. i. 22, and chap. v. 5, Kph. L 14 The Hebrew call p^rv (of whom the Greeks borrowed A^fofim, the Latins Arrhabo) any thing that is given to confirm a promise, or bind a

* FanoUthria,

baigain, tiherefore aoai^ traadate U a jMge. Acoording to Smdas* ^'Arrhabo er an earnest, is a pieoe as money given by the buyer to the aelier, to ascertain the payment of the refidne," Jeromesays, '* it is a certain testimony, evidence, or obligation to aeouro the bsfgain made* It d^ers from a pledgo» whidi la left as a aeciirity for tha return ^ borrowed money, and upon payment is retuned to the owner. The Holy Spuit is thus called because he assures believen, that they shall obtain eternal life.' Sone refer this metaphor to nuptials or marriage, as the bfidagroom pledges Us faith to the bride, and gives her an espousal token, as a pledge to assure her that he will marry her; ao when God espouses himsdf to believers, Hos, iL 19, '* I will betroth thee unto me £»r ever; y6a» I will betroth thee unto me in li^iteousness, and in judgment, and in loTing-kmdnesB, and in merdes,*' &c. But the nuptials of the Lamb did not yet appear* Ber. xix. 7. Therefore God gives them a most noble earnest, vis., the Holy Spirit to tmkit thdir hearts, and oonfirm their faith, that they shall in due season be admitted to the Bttixi^ge of the Lamb,

It is said, PaaL Ixxv. 8» ^* For in the hand of the Lord, thereisaenp, and the wine is led; it is fidl of mixture, and he poureth out the same: but the dregs thereof, all the wid^ of the earth shall wring them out, and drink them"**by which the vaibus kmds of dirine afflictions are intimated.

Thel&e metaphor we meet with Isa. H. 17, 22, Ac Chariots are attributed to God, by wfaidi either his divine magnifioenee is maniHested to men, as Hab. iiL 8, ** Thou didst luie upon thine iMMoes, and thy chariots of salvation," or else it denotes these myriads of oiaisteriiig angels mentioned, PsaL IxviiL 17, ** The diariots of God are twenty thousand, even msny thousands of angels.''

The dkaelt by which a diaiiot or carts move, are by an elegant met^ihor attributed to God, PaL Ixv. 11, '' Thy* cart-wheeb drop fiitness,'' (so the Helurew), thatis, thy douda (hstil down rain aiid snow, which refresh and fertilize the ground, so that with the bless^ ii^ of God it produces various, profitable, and necessary fhiits. The clouds are called the efatriots and hones of God, and lain is said to make the earth bi and fruitful, Psal. zviii. 10» U, 12, and czliv. 2. 3, Isa. xiz. 1.

Ridieg are attributed to God, by which the abundance of his divine majesty and giory, ss abo his mercy and grace, are noted, Prov. viiL 18, Rom. ii. 4, ix. 23, x. 12, aad XL 83, 2 Cor. viiL 9, Eph. i. 7, 8,18, il 4, 7, and iii. 8, 16, Col. i. 27, Phil. iv. 19. Sacfa as receive these in true &ith, are called rich in God, Luke xiL 21, and James

iL&

Wmiom are ascribed to heaven, the habitation of God, out of which he has, as it were, a ^ospect, and sends good or evil upon men. Gen. vii. 11, and viii. 2,-— 2 KiogB vii. 2, Isa. xxiv. 18, Mai. iiL 10, Deut. xxvi. 15, PsaL ziv. 2, and di. 19, 20, Lam. iiL 8, 50.

kfwnmce is attributed to God, Isa. xxxL 9, by which the divine vengeance, whereby God, S8 it were in a fiery oven, consumes the enemies of his church, is intnnated, Isa. m. 30,33, PsaL XXL 8—10.

l^t fortum, or inheritance is attributed to Crod, when it is said that the people and had of Israel is his heritage, Deut. xxxiL 9, Jer. ii. 7, xii. 7,8, and vi. 18, &c., by which las great love, and singular care and providence, is intimated. See Exod. xix. 6, Deut. xi. 12, sad when it is said of Christ, that '' he is constituted heir of all things,*' Heb. i. 2, and that ** he hath by inheritance obtained a more excellent name than angels," verse ^ H is with reject to his right of primogeniture and divine title of command over all toiiML

A hoek is ascribed to God, by which his most exact knowledge and providence is iKted. The metaphor is taken from wise men, who are wont d^ently to note down

* Orbike tua itiUant pinguedinem^

in theif books* ditoh penonsi things, and memoraUe actions, wbieh tiiey would remember.

The book of God's providence, generally e^msidered, oomcems every cfeature, as PBal. czxxix^ 16; to this belongs the book of Mfe, out of which death is to be blotted, which we find mentioned, Exod. xzxii. 82, 38, compared wkh verse 10, Nomb. xL 5. And sometimes more spedally it ooncenis the chni«h and believers, Psalm Ivi. 8, 9, Mai. iii. 16. "The book of life," so often mentioned in scripture, as Isa. iv. 8, Dan zii. 1, PsaL box. 28, 29, Phil. iv. 3, Luke x. 20, Rev. iii. 5, xiii. 8, xvii. 8, xx. 12. 15, and 21, ult., is nothing else bat the singular knowledge God has of such as shall be saved, of which see 2 Tim. ii. 19, *' The Lord knoweth them that are his," &c., or as it were a catalogue which God ke^ of those, who by fiiith in Christ are elected to everiasting life. In the vision of Daniel, chap. vii. 10, and John, Rev. xx. 12, we find books of judgment mentioned, by which that divine and most exact knowledge of men's deeds and words, are symbolically denoted. And whereas the scripture uses a plural expressioiL Jerome and others do understand that there are two books of judgment, one for believers, the other for unbeBevers, for the world is wont to be distinguished into these two sorts, John iii. 18, 86, &c. To this relates that saying, Isa. Ixvi. Jude iv. vi2, ** Behold it is written before me, I will Qot keep silence," ic*

• • «

OU or anointing is attributed to God, Psalm xlv. 7, " Thy God had anomted thee with the oil of gladness above Hiy fellows," Hebrews L 9, Cant. i. 8, "where the Holy Spirit with his gifts is understood, which appears by comparing the pkiee with Isa. bd. 1, Acts X. 88, John iii. 84; where the unction of Christ as a king and priest is treated of, hence comes the. derivation of the name of our Saviour, who is called n«Ob, Xfumt, UncHu, anointed, John i. 42, and iv. 25, «ar t^oxny, by way of eminency. Believers ia a measure are made partakers of this unction, who by true &ith adhere to Christ the chief head, as Isa. bd. 8, 2 Cor. i. 21, 1 John ii. 20, 27. Whence they also are rightly denominated. Xpurruaw, Christians, (with respect to their primitive "vocation or original) ftom the anointed Saviour Christ See Rom. v. 5, Tit. iii. 5, 6, Zech. xii. 10, &c

. £fe<ui is attributed to God, and sacrifices, with which it is said he is pleased as a man with meat, and drink. Numbers xxviii. 2. Upon which place, Vatablus says« ^* By the term bread, flesh is understood, as verse 24, and the sense is, keep up the rights of offering flesh and victims, Which are sacrificed, that they may be a jrfeasuie to me, therefore let me be refreshed with the savonr of it as I appointed." God caUs sacrttoes his meat, after the manner of men, who are chiefly fed with flesh, wine, oU, meal, bread, &c. So God would have those things in his sacrifices, not that he feeds on them, or (in proper speaking) is delighted with them, but that they are grateful to him upon another account, viz., for their faith in his beloved Son, who was typified and shadowed by all the' sacrifices. Christ is called the bread of life firequently, John vi. 85*, 48, and other places for his quickening, strengthening, and salutiferous energy and power, which is exerted or communicated to believers, who by true faith do spiritually eat Christ, that b, receive him, and apply his benefits to their own souls.

By this trope, God in at hypothetical speech, attributes a signet or seal to him* self. Jer. xxii. 24, " Though Coniah—were the signet upon my right hand, yet would i pluck thee thence," that is, although he were most dear no me, and always in my sight, &c For a sealing ring, or signet, is a symbol of love and singular care, as Cant viii. 6, Hag. ii. 24

The character of* the substance of God, Heb. i. 8, is an appellation given to Christ The term character is a metaphor taken from the image, figure, or impression of a seal, representing the prototype or first pattern itself in every thing: BuUinger in his comment says, '* As die seal is most properly expressed in the wax, so the sub-sistency of the Father most properly shines forth in Christ." XapoKi^f (which comes from Xofamtf, insetdpere, to engrave) in this place, does not so much respect the image or impression taken as the seal itself. The Father has, as it were, most indelibly en-

* Heb. 1. 8. The character of his sabs^aDce^ x^'f^'^^^P ^^ viroTraff€«s airrov, ekerader tuisiauiia ejut.

'•>

grtven, his wMe'eMnoe and nugesty iqx>n this his eternal Sod, and has drawn his own effigies upon him from everlasting, beii^ his substantial image and exact representation^ vlw^ expikstion £urly agrees with this mystery, leading our mind to such disooveries, as will atir us iqp to desire the gracious participation of its fruit and efficacy. I\[)r it opens the secret of eternal generation, and shows us the love of the heavenly Father. A seal is hi^y valued, and more closely kept than other things." Of the Facer's most fervent ^ to the Son, we have instances, Isa. zlii. 1, Malt iii. 17, and xvlL 3, John iii. 35, lad xviL 24. By Zembhabel, Hag. ii. 23, is meant Christ fof whom that captain of the. people was a type) the phrase *' I will make thee as a signet^' is thus to be understood, viz., I win take care (ji thee» in thee will I rest in love, thou shalt be always in mine eye, worn in my hand, for I have chosen thee, alluding to Isa. xlii. 1.

The use of a seal is to make impresuon in wax, by which covenants are sealed, ntified, and confirmed. Christ is the heavenly signet who has the* glory of the Father,' aod the most express figure of his Majesty instamped upon him from eternity. ** The toidafium of God standeth sure, having this seal,'' 2 Tim. ii. X9, by which believers are snled, 2 Cor. L 22, Eph. L 13, and iv. 30, John iii. 33, with vi. 27. A signet leaves the impieanon in the wax. By Christ the lost image of Crod is restored in believers, BOW iKhoatively or with respect of beginning; after death consumatively, or with respect to perfection, OoL iii 10, " Renewed in knowledge after the image of him that created faim;" in him, and by hkd, believers are made " partakers of the mvine nature," 1 Pet. i. 4, not by esaential transmutation, but by a mystioed union*

Treanares are ascribed to God, which is sometimes applied for good, so the heavens we esUed his treasures, Deut. xxviii. 12, which is expounded. Acts xiv. 17, " He did good, aod gave us rain from heaven, and fruitful seasons, filling our hearts willi food and dadDess."

Sometimes it is put for vengeance or divine wrath, Deut. xxxiL 34, '' Is not this hid np in store with me, and sealed up among many treasures? To me beloogeth ven--geaoce and reoompence," &c. Here is noted ^e certainty of divine punishment, because it is boaidad and laid up by God as it were in a treasury, and sealed up, so as that it beeomes most certain.

(2.) His justice and righteousness, for by the infidelity and stubbornness of men their pBtmbment is treaenred up, and they exposed to the wraUi of God, &c., Rom. iL 5.

(^) The long forbearance and patience of God, in his delays of executing vengeance; £>r tbose things only are laid aside, of which there is not a present, but a future nse, Ac

(4.) His severity, for which, see Jer. 1. 25, and Bom. ii. 9, 10. This sealed treasure vill be opened at tlie great judgment, &c.

God is said " to hring the wind out of his treasuries," Psal. cxxxv. 7, Jer. x. 13, and ^ 16; by which not only its hidden original is declared, John iii. 8, but also its utility, ad efficacy, and those other rare qualities which are in the wind. Job xxxviii. 22, there is oeDtkm made of the treasures of snow and haU, for the same reason.

Hesredy and eternal good things are called (and indeed they are the best) treasures, I^ xxxiiL 6, Matt vL 20, and xix. 21, Mark x. 21, Luke xii. 33, and xviii. 22, 2 Cor. iT. 7. This is a treasure that never faileth, and they that use it become the friends of M, ^ Col. iL 3. All the treasures of wisdom and knowledge are said to be hid in ^^brist, that is, the whole ftilness, or eminent plenty of divine wisdom.

Cloikmg ia ascribed to God, Psal. xdii. 1, *' The Lord reigneth, he is clothed with ■aj^," die Lord is clothed with strength, wherewith he hath girded himself." Psal. dv. I '* llioa art clothed with honour and majesty;" verse 2, '* Who coverest thyself with ^ as with a garment,"' &c. By this is signified the infinite and admirable migesty and ^«aitty of God, who, in his creation of light, and other great works, gave himself to be ^^ as it were by men; See Isa. H. 9, andlix. 17; for in these places certain garments* ^ ascribed to God, in his execution of vengeance against his enemies, by an elegant ^TPotbeoi. The metaphor is taken from a warrior completely armed who comes into |lie Md to encounter his enemy. In both places Christ, the Captain of our salvation, ittobeoDdeistood by the analogy of the text. He is said to be the Arm of the Lord,

baeanae he b the power of God, 1 Cor. L 24, and laa. lit. 14. It is said that there was no intercessor of the race of man (that was dead in sin) that could free him from the power of Satan, which is a pUdn intimation Chijst himself would be the Interoesaor, the Conqueror of Satan and death, and our Saviour. See verses 20, 21, where the promise of the Redeemer is plainly given. *' And the Redeemer shall come to Sion, and unto them that turn from transgression in Jacob, saitii the Lord," Ac. PsaL zlv. 8, tbe mystical habit of Christ the celestial Spouse is described, upon which phice BreatiiiB thus paraphrases.

*' All thy garments smell of myrrii, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad," that is, all the garments wherewith thou art apparelled and which can be produced for thy use, are not composed of wooden or vile materials, but brought from ivory (and most precious) repositories; (for these are called the houses or palaces of garments) they yield no other odour but myrrii, aloes, and cassia, that is, a most fragrant and odoriferious scent in which thou takest pleasure; that is, that most sweet fome which Christ himself and his apostles by preadiing the gospel have spread not only in Judea, but in all parts of the world, Luke z. 17—19, &c 2 Cor. ii 15,16.

Christ is said passively to be put on by believers, Rom. xm, 14, GaL iiL 27; when he dweUa in their hearts by fidth, Eph. iii 17, and makes them partakers of bis cdestiid benefits.

The apostles are said to be endued with strength from on high, Luke xxiv. 49, when they receive the gift of the Holy Spirit, as it is expounded Acts i. 8. On the other side, a man is said to put on the Spirit of God, when it powerfully speaks or operates in or by him, as a man that goes forth in order to any work amongst men covers himself with a garment, Judg. vi. 34,1 Chron. zii. 18, 2 Chron. xxiv. 20.

Moses calls Jehovah a Banner^ when he gave the altar he erected a name, nm* ^Ds Jehovdk'nissiy '* The Lord my luinner," Exod. xvii. 15, tbat is, the Lord is my helper both now and hereafter, against the Amalekites, and all o^er adversaries. Isa. xi. 10, it is said the " Messiah shall stand for an ensign'(or banner) of the people," by whidi his kingly office is noted, as this passage is quoted, Rom. xv. 12, '* He shall rise to leign over the Gentiles;" for a banner or trophy is a sign of victory, superiority, and lordship, inasmuch as the people are said to act under the banner of the prince. Christ is the oidy asylum or refiige, where such as fly to him by faith are protected, and kept safe from the spiritual enemy, as the soldiery repair to the standard ci their general, where they are secure. See Cant ii. 4.

Psal. Ix. 4, ** Thou hast given a banner to them that fear thee, that it may be displayed because of the truth," which may be truly applied to Christ; upon these words Ainswoith says, " that the word (banner) is applied to the flag or ensign of the gospel,'' Isa. xi. 12, xlix. 22, and Ixii. 10. Here to David and his victory, to be high msplayed, or to use fbr a banner, which hath the uame of lifting high, Isa. lix. 19, ** The Spirit of the Lord shall lift up a standard against him f that is, he shall bring to pass, tlutt Christ shall be that standard (or banner) of the people; for as soldiers convene or repair to the military standard, so the samts are gathered together by the knowledge of Christ, the Captain of their salvation.

A rod and staff is attributed to God, and our Saviour Christ, Psal. xxiii. 4, '' Thy roi and thy staff comfort me," of which we have spoken in the metonymy of the sign for the thing signified, Psal. xlv. 6, and ex. 2, Heb. i. 8. The rod or sceptre of Chris^^ugnifies his saving word whereby he directs his church and people. See Im. ii. 8.

The rod of God signifies also castigation and punishment. Job ix. 34, and xxi. 9' in both which places tiie Chaldee renders it, a stn^e. The king of Assyria is called the *' Rod of God's anger,'' Isa. x. 5, because by him, as with a rod, he was to chastise the people, and deckre his wrath against sin; see v^rse 24. The word has almost the same signification, PsaL ii. 9, where (the epithet of iron being added) it is a symbol of a more grievous and severe punishment, '* Thou shalt break Siem with a rod of iron," viz., such contumacious and stubborn enemies, that despise thy kingdom, whether they be

Jews or Geitfiks, as vexae 1. 2; these are prophetiGBl words of Ood the Father, respect-icg Chdst las only-batten Son, who was constituted King of Sion» and (as is it were) JBangmated to the sacried offices of Judge and Redeemer. See Acts iv. 25» 26,27. AH those were to be broken with an iron rod by Christ the Judge, who would not submit to the sceptre of his saving grace, Psal. xlv. 6, 7, and ex. 6, I^ ii. 3, but stubbornly resisted him, sod therefore by the sword of his anger (which is that iron sceptre or rod), aa of a KToe Judge they were to be destroyed.

To this i^ace of the psalmist there seems to be an illusion, Ezek. xxi. 10,13, In oar tnnshidon, thus, ** a sword is sharpened to make a sore slaughter, it is furbished that it my ^tter. Should we then make nurth ? it contemneth the rod of my Son as every trbe," ((ff as in the marginal reading), the rod of my son despiseth every tree, and Teise 13, '* What if the sword contemn even the rod ?*' ^ Where an obscure periphrasis ia the original Hebrew, has begot diverse interpretations. What seems to me to be most proper and 'suitable I will lay down, and submit it to the judgment of the godly and ledToed.

L It is certain that the prophets do frequently cut off their speech, introdudng even in tbe very oontext) then this, and then another, speaking, upon which Jerome* says, "that the chsj]^ of persona, especially in the writings of the Prophets, makes the text difficult to he understood; wMch, if delivered with a clearer distinction of places, causes, and times, v9old reoder those things plain which seem to be obscure," Nahum ii. Hence the pro-pi^ sre 80 obeenre, because, when one thing is treated of, there is suddenly a change to ifrTther thing, or person, as Psal. iL 1. The New Testament is introduced, as spec^g iad eompbimog of Chrisfs enemies; (see Acts iv. 24, 25, &c,,) and verse 3, the wicked ^enseifes ^eidc; verse 4, the church's or the Psalmisf s words are set down; verse 6, (^tbeFather speaks; verse 7, God the Son; then again the Father; verse 10, and then tile loyd psalmiat speaks the conclusion.

Isa. IL 1. Jehovah is represented as speaking; verse 3, the Prophet; verse 4, Jehovah; ^ Terse 9, the Prophet; verse 12, then Jehovah, and so on. Something of the like htore may be observed, Isa. liii. 1, 4, 14, and in the Book of the Cantides, wherein tkre is a vidssitode and change of persons continued.

i There are frequent allusions in the prophetical writings to things written by Divine KeTebuioa before them, as shall be showed. Chap. xx. following.

3. In Uie very text of Ezek. xxi. 27, he prophesies of Christ the Son of God, as csnstitQted a judge by the Father, and in the stead of God attributes judgment and tb power of judging to him; as our Saviour himself says, John v. 22, that all judg-KBt vas committed to him by the Father. These things presupposed, the explica-^Q of these words will not be difficult. The prophet declares the vindictive anger <if God against the rebellious Jews, by the similitude of a furbished and sharpened ^^^ delrrered into the violent enemies' hand in order to slay, but suddenly diang-^hb speedi, by the change of persons, and alluding to Psal. ii. 9, thus speaks, verse ^0, ** A sword is sharpened to make a sore slaughter, it is furbished that it may glitter,*' N ftt te words of Jehovah, to whidi a short but divine partenesis (or exhortation) of ^ prophet^B is subjoined, advising the people what they should do to avoid that de-^^^ttiioii,) ** should we, or shall we then make mirth ?" that is, shall we vaunt proudly ? l^ as rather tremble, and submitting to, and serving the Lord, as enjoined Psal. ii. 11. ''Senre the Lord witli fear, and rejoice with trembling;" let us rejoice and work righte-<^]saes, as true conversion and piety towards God is expressed, Isa. Ixiv. 5. If you do ^is, it will be well, but if not, says Jehovah agam,f ** rod of my Son, despising every ^^^ (ao the Hebrew) shall come upon you, or Jehovah is at hand, as verse 13. And vhereas it is said that this rod despises every tree, we are to understand that it con-9sts of more lasting materials than any sort of wood, being an iron, which is very ^ and difficult to be broken, as Psal. ii. 9, see Isa. xxx. 32. This, but more con-'^, is bid down, verse 13, " When there was a trial, what then ?" (as if he had said, *Hlst by my castigations they were in a fieitherly manner corrected, have they hitherto '^pc'^? Or what effect has it produced ? Even nothing at all) shall not therefore a

* Im Cip. 8. Jcrem. f l^irgafilU mei spemens omne lignum.

rod despisii^ (viz.> that iron rod despisiiig, [or hard in eomparison of] all other -wood) <omo upon them, (that is, shall I not deservedly save that iron rod- of my son as a sharpened sword amongst them, and so, rather deal with them as open enemies, than transgressing children ? *' says the Lord God." So much for that pk&ce. Bat observe that as Ezekiel alludes to the second verse of that psalm in this place; so Isa. xiii. 14, alludes to the latter part, " he shall break it as the potter's vessel," ^., in alike descrip* tion of punishment upon a stubborn and refractory people.

CHAPTER VIII.

OF KETAPHOBB TRANSLATED FBOM OTHBB ORBATUBBS TO GOD.

The things existing in nature besides man are either animate or inanimate. The «mitnfttj> are such as have a sensitive life, as beasts; or a vegative, as plants. From beasts are taken and attributed to God.

•

1. Gertam names of living creatures, as when Christ is called a Lamb, John L 29, Rev. xiii. 8, because he was made an immolation or sacrifice for the sins of the world which the sacrifice of lambs in the Old Testament typically prefigured, i Cor. V. 7, I Pet. i. 16, Rev. v. 6; as also with respect to his mildness, patifince, innocence, and beneficence, ftc., see Isa. xvi I, 2 Siun. viiL 2, with 2 Kiiigs iii. 4, Ssc

Christ is called a lion, Rev. v. 5, ** Behold the Lion of the tribe of Judah, hath OTer-eome." He is so called, because of his great and divine fortitude in his resurrectioii from the dead, and his victoiy over the devil, the world, and hell. D. Franzins, m Hisi. Animal, pag. 73, Gen. xlix. 9, says* " The whole polity of the Jews is called a lion, and a lion's whelp, because of the great firmness of that empire, which endured even until Christ's time, and was esteemed then the most famous among the governments of the world; and although in some respective seasons they had kings, eminent for power and wisdom. Yet Chnst only is called a lion (x«r f^oxnt, or) by way of eminency, that is, he was the most powerful, most wise, and most excellent of the kings, that eyer ruled in Juda,'' &c. And Drusius, lib. x. p. 410. " The Lion of the tribe of Juda, whose coat of armour was a lion, which was painted in the banner of that tribe in three flours; with these words, ' Arise, 0 Lord, let such us hate thee be scattered, and thine enemies fly from before thee,'" &c.

The coats of armour of the four principal tribes of Israel, as R. Kimchi, onEzeL L ult., recites them from the Talmud, were thus, '* In the banner Judah, the shape of a lion, according to that which was written, Gen. xlix. 9, ' Judah is a lion's whelp.' In the banner of Reuben, the shape of a man, according to what is said of it. Gen. xxx. 14, *and Reuben found mandrakes in the field, which are of a man's shape.' In the banner of Ephraim, the similitude of a cow, according to Deut. xxxiii. 17, ' his Glory is like the firetling of his bullock or cow.' And in the banner of Dan, the shape of an eagle, as it is said Gen. xlix. 17, ' Dan shall be a serpent by the way," and it is said here, as Isa. xxx.

6, * The viper and the fiery flying serpent.' "

Psal xxii., in the title, Luther and other interpretters say, that Christ is called, nVit Ajeleth, the morning hind; upon which see Luth. Tom, 2. Lot, Jen, Fol. 238. lUyri' cus in Clav, Script, Col 112, 113. D. Gerhard. Harm, Histor. patsionis Dominica, Cap'

7, p. 310, D. Franz. Hist. Animal, p. 163, &c. To which also some refer the Chald. Parphr. which says, '* for thy everlasting and morning sacrifice, by which the end or reason for which this afflicted hind was slain, seems to be fairly expressed.** For the oblation of Christ upon the cross is truly an everlasting and a most perfect sacrifice, Heb. x. 12,14, 26. It is called the morning (hind) because his virtue and prefiguration, began about the beginning of the world, after the fall of our first parents. Rev. xiii. 8; Heb. xiii. 8, typified by the morning sacrifices wont to be offered in the Old Testa-

* Tola potitia Judaorum diciiur ho el calulut leonis, propter summam firmitatem '^ude Imperii, ^c.

meat. Numb. xxviiL 4. The appellation df a morning hind, is thus expounded, viz., by it is denoted a hind, which the hunters, in the morning when it goes abroad to feed, lie in wait for, take and slay; so Christ with his disciples going abroad in Judea in the morning season, that is, in the beginning of his kingdom, or Uie first beamings of his divine and evangelical light, to the pastures of life, (not so much to feed himself, as to administer to others,) was hunted by the devils, and by their Bettidg dogs, the Jews, and his apostles h&Bg as hinds dispersed^ he was at last taken and slain by them, which seems to be in* tiouded, verse 16, " for dogs have compassed me, the assembly of the wicked have inclosed me, they pierced my hands and my feet."

To this phrase some apply the search that Herod made for him even in his infancy^ tod his being driren into Egypt. Matt ii. 14, 15, and the gathering together of the chief priests. Scribes, and elders of the people, early in the morning to condemn Christ, as Muk XV. 1. And as the morning hind is not taken and slain merely to destroy it, as volres are wont to be killed, but that it may serve for pleasant food: so Christ in the sacnfice of his croas and death becomes most sweet food of life and salvation for us, to be sacramentally and spiritually eaten. Upon which Musculus says thus.—" 0 flesh of Christ, truly like that of a hind's, but more exceedingly sweet to the &ithful soul, than any things the nobles of this world taste in their greatest dainties. And that there may be ootluiig wanting to give it a {delicate savour and relish, he was not merely slain, but well tvmoiled, hnnted, and tired before, as our great men are wont to do in hunting and chasiDg their deer before they kill them, that the flesh may become more sweet, tender, and ddicate," Ac. Adding, " and see how agreeable this comparison is to the death of Omst, for as the side of the pursued hind is exposed to the hunter's dart, Christ's side was vpoo the cross pierced with a spear."

PsaL xxiL 6; Christ calls himself a fFarm, with respect to his debased state, and the extreme contempt to whidi he was exposed in the world; upon which Franzius in the aforesaid book, p. 826, sa^s, Sicut vermis habetur pro viUissimo exeremewtoy Ac., " As a wonn is accounted a most vile excrement, which men will not so much as handle, or if they do, will wash their hands after it, and if they see them lie upon the earth will remove thm from the sight of men; so was Christ treated with extreme contempt, when he hung npon the cross.''

It may not be amiss here to insert the paraphrase of Weidnems* upon Prov. xxx. 19, " Difidia miki sunt ista tria eognoscere: Viam AqwLe m Cteld. i. e. Viam Christi aseen* ^Alitmcirlm eum came tuwmpia^" &c Those three things are difficult for me to know: '^ way of an eagle in the air, that is, the way of Christ ascending into heaven, in his ^amn nature: the way of a serpent upon a rock, that is, the way of Christ £rom the QKs to the sepuldire, whieh was cut out of a rock, and firom whence he rose the third d^) whence Christ himself says, as Moses lifted up the brazen serpent, &c. The way of a ship in the middle of the sea, that is, the way of Christ passing through the world in tempests and storms. The way of a man wi& a maid, that is, the way of Christ in his iB^^vnation in the vromb of a virgin, &c. It is added, verse 20, the " way of an adulter^ OQS voman," that is, the treacheries and machinations of the synagogue against Christ, «e Borgenis tq)on Isa. vii. addit 5. fol. 21. What is spoken of Uie eagle by Gregor. Kaziaazen,f is accommodated to the deity of Christ, which is ineffiible, as D. Franzius «ttt it, page S27, Ac.

2. Some actions of living creatures ascribed to God,

^^ ftformg^ whidi is the property of lions, Joel lii. 16, Amos i. 2, by which the power. and efficacy of his anger, and his word is intimated, see Amos iii. 8, Hosea xi. 10, Isa. ^' 29, Ac,

^pon which Dlyricns says," it is a metaphor, for as the voice of a roaring lion is terrible ^ &11 other livmg creatures, so men ought to be moved and tremble, when the divine majesty speaks to them from heaven by thunder and lightening."

•tr. xxy. 30, " The Lord shall roar from on high, and utter his voice from his holy

* Be frttcipmiM fidei Matter, Tract, ii. p. 256. t Super Drat. 6. de Spir. S.

«

habitatioii, roaring he shall roar upon his habitation; tiiat is, like a lion ready to soze upon his prey, he shall thunder horribly, see verse 38; in all this speech to the end of the chapter, God is compared by an allegory to a lion, kings and princes to shepherds, the pe(^le to flocks, and the nations to pastures and sheepfolds.

Job xxxvii. 4, roaring is applied to thunder (which is called the voice of God.) To the cry of Christ, Psal. xxii. 1, '^ why art thou so far from my salvation (or helpiz^ mej and the words of my roaring," see Heb. v. 7, and Psal. xxxviii. 8.

God is said to fiy^ 2 Sam. xxii. 11, Psal. xviii. 10, because of the most swift and impetuous motion of the wind and sudden tempests, of which he there speaks. The Spirit of God is said in the first creation to *' move or rest upon the waters," Gen. i. 2; while by its operative and vital power it cherished, and as it were made the waters apt for the production of all things, (together wiUi heaven and earth, which then were mixed together.) A metaphor taken fi^ birds, who sit upon their eggs, and by their vital heat bring their youn^ to maturity and perfection.*

Same members or parts of a living creature are ascribed to God,

As the Horn of SaU>ation, 2 Sam. xxii. 3, Psal. xviii. 2. To Christ, Luke i. 69. For as a horn defends beasts, and thereby their strength is exercised; so God is the most strong defence of the godly. Chemnitius, on Luke i. 69, " By the word horn, strength and power is understood, as Psal. Ixxv. 10, and cxiL 9, Lam. ii. 3. By the word lifting up is described its solid strength and invincible stability, against whidi even the gates of hell shall not prevail. It is called, the horn of salvation, that is, it is salutiferous, obtaining victory against the enemy, and bringing safety to captives* Ac. As bulls or cows strike, gore, or push down their enemies, so, we by faith in the Mediator, are suffidently armed against the power of the devil."

Wings aro attributed to God, by which that singular defence, patronage, care, and protection which he affords his people is signified, PsaL ix. 4, " He shall cover theewith his feathers, and under his wings shalt thou trust," whence it is called'' the shadow of his wings," Psal. xvii. 8, xxxvi. 7, Ivii. 1, Ixiii. 7. *' The covert of his wings," Psal. Ixi. 4, a metaphor taken from birds or fowls, especially hens, who gather their chidcens under them, cherish them, and protect them from being seized upon by kites or other birds of prey. The whole simiHtude is to be read, Deut xxxii. 11, Isa, xxxii. 5, Matt xxiiL 37, As to £zod. xix. 4, "I bear you on eagles' wings," see Gram. Sacr. p. 483.

There are some metaphors taken from Plants^ and attributed to God, as a Bramch^ Isa. iv. 2, Isa. xi. 1, Jer. xxiil. 5, and xxxiii. 15, Zech. iii. 8, and vi. 12, which places by the Chaldee interpreter, are elegantly expounded of Christ the Messiah. Here principally his temporal nativity or pedigree according to the flesh is noted, as a branch derives its* original from the earth, and having that (as it were) for its mother. It intimates also the greenness, felicity, and perpetuity of his kingdom, as the Hebrew word (n«r, germimavit^ crevit^) he hath bubbed, grown, or increased, is used of the kingdom of Christy and the blessings thereof, Isa. xliii. 19, and 1x1 11,12, Psal. Ixxxv. 11,12, Zech. vi. 12. The Messiah is called the '' Fruit of the earth," Isa. iv. 2, with respect as well to his original as to his humanity, Psal. IxviL 6," Then shall the earth yield her increase or fruit." This whole psalm treats of the Uessings and benefits that will accrue to believers from Christ

Luke xxiii. 31, Christ calls himself a Green-tree, opposing to himself a Dry-tree, by which we are to understand the wicked—" If they do these things in a green-tree, what shall be done in the dry," that is, if God suffers me, that am innocent, and like a green and fruit-bearing tree, to be so grievously afflicted, and cut down as a dry or barren tree, how mudi more grievously wiU he permit you to be afflicted who are guilty persons, and sinners, and like dry trees, that will bear no fruit ? Some by the '* Tree of Life," Rev. xx. 7, and xxii. 2,14, understand Christ, others Life itself and eternal happiness, which is almost the same, that consbting solely in Christ, 1 John v. 11,12, 20.

* Gram, Saera. p. 299.

IS called the Roai of Jeue and David, Isa. xi. 10, Bam. xv. 12, Rot. v. 5, and xm 1(), whidi some expound by a metonymyy as the root is pot for that which springB from the root, as Isa. xi. 1. Others say it is spoken with respect to his divinity. Bernard* says, " it is not said that David is his root, bat he the root of David, becaose he bean, and is not borne by any. Fitly therefore, 0 holy David, dost thou call thy Son, thy Lord, becanse vou did not bear the root, but the root thee." Some derive the reason o( this appdlation nrom these {daces, Isa. xiv. 80, *' I will kill thy root with famine,^ the Chaldee renders it, (thy son); the Septoagint, (thy seed): Mai. iv. 1, " He shall leave them neither root nor branch," the Chaldee renders it, neither son, nor son's son, or nephew, wkeiioe it appears that a son, especially the first-bom, is as it were, the root of the &auly, from whom such as are sprang, are like branches. Hence the Patriarchs, from wbom Uie people of Israel sprang, and with whom God first entered into covenant, are calM a root, and their posterity branches, Rom. xi. 16. Christ is therefore called the root of Jesse and David, becaose he is that first-born, PsaL Ixxxix. 27, (also, '* I will make him my first-bom, higher than the kings of the earth,") issued, as to his hamanity, from the fiemiily of Jesse and David, and was the foundation or root of all the spiritual family of Ood, whence he is called ** the first-bom among many brethren," Rom. viii. 9,9; which reason seems to be hinted, Isa. xi. 10, where he is said to ** stand for an ensign of the people, to which the Gentiles shall seek," by which the call and conversion of that people is described, and the constitution of the New Testament church foretold, which is Uke a froit-bearing tree, standing upon Christ as a root, drawing juice, nourishment, and iifefrom him.

Chrid is called a Fine, John xv. 1, 5, by which metaphor, principally, his most strict asd dose miion with his disciples and all believers, is intimated, hence they are called brandies engrafted in him, verse 2, 4, 5. The vine is homogeneal, or of the same nature with the branches, so is Christ according to his humanity with believers, Eph. v. 30, Heb. a 14. The vine imbibes or drinks in a copious humour, and plenty of moisture, which it siter communicates to the branches: so " Of the fulness of Christ we all receive and grace for grace," John L 16. By a vital juice derived from the vine, the branches are animated, v^etated, and fertilized, so as to bear sweet fruit: by the virtue of Christ and his S|Mrit given to believers, they are enlivened, quickened, and made apt to bear the fnuts of piety to God (which finit cheereth God and man, Judg. ix. 13,) but in the manner of this coiyoncdon, there is a diversity or difference, for branches grow upon the vine natnrally; but believers are engrafted in the true Vine spiritually, &c.

This is the primary reason of this metaphor; but by way of inference other things ire indmated, viz., the meanness of the vine, as to outward aspect; Ezek. xv. 2, 3, quadrates very well with Christ in his state of humiliation, Isa. liii. 2, 3. The dignity of ^ vine, before otiber plants, the delicate smell of its flowers, and the excellency and Fedonsness of its fruit, Ac., with other things may be congruously applied to Christ the true and celestial Vine.

Ckrui is called a hwMe of myrrh^ Cant. i. 13; of which abundance grows in Arabia; ttynh is indeed better, bat most fragrant, and of singular profit, in cleansing and healing of wounds, in expelling of corrupt humours out of tiie body, in easing pains or griefe, in comforting the heart, and most effectual in preserving the body from putrefaction. All vfaidi may be most fiuriy accommodated and improved in parallels applied to our blessed Sariom^s passion, most holy merits, and their fruit and efficacy to tiie samts when im-I'l^ofied in futh.

Gxod. XXX. 23. There is mention made of the myrrh of liberty (so the Hebrew,) the 9"^iee, [pare,inoormpt,] onr version, pure myrrh, of which was made the holy ointment ^ yttioi the chief priests were wont to be anointed, which prefigure4 the holy unction of Christ, the sacrifice of whose death is that myrrh of liberty, affording a heavenly deli-Terance from Satan, death, sin, and hell, John vfii. 36, &c.

^ imJHe PaieA, Serm, 1.

QO AN ANTHBOTOPATBTv (;BOOK I4

He 13 called " a chuier of Camphire," Cant. L 14, this tree ig Baid to be odoriferous, bearing dusters of an exceeding greatness, Plin. lib. 12, cap. 24 Some interpret it cypress, for its sweetness, fragrancy, and plenty of glorious fruit, which things also may be attributed by way of improvement to Christ. Some paraphrase it thus, " Jesos is jnyrrh to me in his bitter passion, and a duster of camphire, in his glorious resurrection."

He is called " the Rase, (or flower) of Sharon, and the Lily of the FalU^^J" by which his true humanity, his purity and sanctity, as also the amiability of his oflice, and blessings he bestows, are intimated, as shall be treated of elsewhere more at large. See Dft. D. Gerhard. MedUai. in PostUla SaHomonea Dominie, quinqwagee. feH. pur^fie. 17. poa tr. fest.

What metaphors are deduced from inanimate things in nature, and transferred to God, do bdong either universally, or severally to those things. To the former class belongs.

When there is a certain dimension ascribed to the infinite and unmeasureable God, and a comparison with this whole universe, whereas betwixt finite and infinite, there is properly no proportion, Job xi. 8, ** It is (viz. Jehovah) the heights of heaven, the deeps (which is the perfection of God, as verse 7,) beyond hell, what canst thou know T* verse 9, " The measure thereof (is) longer than the earth, and broader than the sea;" by which the infiniteness and immensity of God, and his wisdom, is intimated, of which verse 7, *' Canst thou by searching find out God ?" (others render it, canst thoii find oat the depth," viz. of the wisdom of Grod?") Canst thou fiind out to the perfection of the Almighty ?" (others say, '* Canst thou find out the end of Almighty wisdom?") to this belongs that sacred mathematical expression of Paul, speaking of the love of God, and our Saviour Christ, Eph. iii. 18, " That ye may be able to comprehend with all saints, what is the breadth, the length, and depth, and height," viz., of the love ol Christ, as verse 19, " Which passeth knowledge," showing by an anthropopathy, the unmeasur-ableness, and immensity of that love, as if he had said, it is higher than the heavens, deeper than the sea, burger than the earth, longer than any time, enduriqg even to all eternity. Upon which place Osiander says, '* £e sense is, I pray God that ye may be able with other sincere Christians, after a certain manner, to comprehend the unmeasur-able love of Christ towards you, which, that I may use a metaphor, extends itself to all dimensions." And Hyperius in his comment very excellently. *' The sense is, (says he,) My prayer is that you may have a full, certain, and absolute knowledge of the love of Christ in all its parts." Geometricians, are wont to observe these differences of dimensions, when they inquire into the magnitude of solid bodies. Such therefore as belong to corporeal things, the Apostle artificially compares with things, incorporeal and spiritual; and signifies that he earnestly desires that they should arrive to an equal certainty and perfection in the knowledge of spiritual things, chiefly of the love of Chnst, as the mathematicians do in the measure of solid bodies, i&c.

Here we are to note, that when magnitude is attributed to God, not the qmmtity of a corporeal or bodily size and bigness, but the very infiniteness of his essence and es*-sential properties, is to be understood, £xod. xv. 16, and xviii. 11, Numb. xiv. 19, Deut iiL 24, Exod. v. 8, Psal. xlviii. 1, 2, and cxlviL 4, 5, Jer. xxxii. 17,18,19, Dan. ii. 45, Mai. i. 14, &c.. Job xxxiii. 12. There \a a comparison of God with man with remect to greatness, whereby the unsearchable immensity of God is intimated, (as if he had said) God, not only in majesty and power, but also in truth, justice, wisdom, and merq^, infijii-tely excels all mortals, therefore thy presumption is unjust to contend with him.

1 John iii. 20, it is said that " God is greater than our hearts," when the speedi is of a guilty conscience, as if he had said, if conscience, which in many is blind, convinces ns of hypocrisy, how much more will God, who is the greatest of all things, and infinite in knowledge, charge us in his judgment. 1 John iv. 4, God is said to be *' greater than him that is in the world," that is. Antichrist, as verse 3, whom believers by &e power of the infinite and invincible God, dwelling by grace in them do overcome.

John X. 29, God is said to be " greater than all," that is, that he (beyond comparibon) excels the whole universe in power and majesty.

By the same reason a descriptive quantity, or plenty, is ascribed to God, as Psal* Ixxxn. 15, 31 much (or plentiful) in mercy and truth, Psal. ciii. 8, great (or plenteous) in mercy, Psal. cxxx. 7, " Wth him is plenteous) redemption/' by which is noted the infi-niteness of God and his attributes, as it is described, Psal. cxlvii. 5, " Great is our Lord, ami of great power, and of his understanding (there is) no number," so the Hebrew. See Psal. xxyL 6, Rom. xi. 33,1 Cor. ii. 1.

In qieakiDg of things manimate severally, we will distribute them,

1. Into things celestial. And,

2. Things elemeatartf.

To the first kind belongs when God is' said to look down from heaven, and sit m, or inhabit heaven, as his throne. Of which before.

Also when God is called light, 1 John i. 5, by which his nugesty, holiness, per-fecTion, and blessedness is noted, as when celestial light is transmitted to us, there is nuthiog fairer, dearer, purer, or more comfortable, whence it is said, Eccl. xi. 7, *' Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun." The Gre^ had an adagy, or proverb, ykmt ^xos, duke lumen solis^ sweet is the light of the son.

1 Tim. vi. 16, ** God is said to dwell in (jpws eivpoffirot) lucem inacessibUemf inaccessible or noapproachable light," or, as our English transktion renders it, " the light which no inan can a^^iroach nnto," that is, to act with, that glory, majesty, and felicity which DO creatore either can have, or comprehend. Upon which Chrysostom* says, '* the Apostle says, that God dwells in inacessible light, which is more than if he had saidincompre« bensible, for that which by inquiry and search we cannot find out, we call incomprehensible, but that which prohibits all essay of search, and to which none can come near we call ioaoessible."

Some with inaeessible light, compare an opposite phrase, where the difficulty of fully knowing God in his nugesty and essence is described by his dwelling in mists and clouds; for every corporeal light, which tot its exceeding brightness cannot be beheld, may be truly styled a mist, and therefore inaccessible, &o.

To this is referred, where God, Jam. i. 17, is called " the Father of lights, with whom is no variableness nor shadow of turning;" in which phrase is denoted his essential majesty, and immutability in acting. Some (and very fitly,) judge that the phrase " Father of lights," is a periphrasis of the sun, attrributed to God, afQ^wnun, or after the nuumer of men: for as that super-celestial sun is distinguished from the corporeal and Tisible sun, it is added, " that with him is no variableness, nor shadow of turning/' When the son is in the opposite hemisphere it leaves ours darkened and obscure, which vicissi-tode of darkness and hght agrees not with God; for he is never the cause of sin and death, (which are noted by the term darkness) but always the Author of good and life, (noted by the term light) and this is the scope of the apostle, as verse 13, *' Let no man say, when he is tempted, I am tempted of (jod: for God cannot be tempted of evils, neither tempteth he any man," &c.

Salmeron iq)on the words, says, " in the words, rfoms anro^KtatTfjM, (viz., shadow of tonrtng) he aUndes to the sun, which by a certain vicissitude, and declination of itself from one tropic to the other, begets shadows of a different size, and the nearer it is to us the greater are the shadows; but these vicissitudes are not compatible with God"—but ^ first interpretation is more comfortable to the apostle's scope.

From ibis denomination of light attributed to God, with respect to his essence and niajesty, the Son of God is called amavya^iui mj 3b|DJ 0i»," the splendom* (or brightness) of the glory of God," Heb. i. 3. The primary reason of this appellation is, in respect of the heavenly Father; from whom he, by inefiable generation (as it were) shined from

* Hjjr. 3. de iueomprehem. Dai Not*

eternity,^ as li^^t does from light: for awavyaafAa, signifies, a shining again, or a resplendency, as it were from the sunbeams; and so by the force of the proposition, his eternal original from the Father is indicated or shown. Brightness cannot be separated from the sun, and is of equal age with it; so from the Father of lights, (of whom on Jam. L 17, we have spoken) this brightness, viz., the Son can never be separated, because co-eternal with him, John xiv. 10. Lyranus, thus expresses himself, " The Son proceeds from the Father, as light or splendour from the sun, which splendour is of the same age with the sun, and would be eternal, if the sun were eternal"

A secondary reason may be in respect of men, and that manifestation which the heavenly Father made to us by the Son. The light of the sun is sent on the earth to cherish, vegetate, and render it fruitful; Christ, the bri^tness of the Father's glory, is sent tp illuminate, vivify, and save us.

Qod is said to be a light and a sun, with respect to his energy, or power, and operation, amongst men, Psal. zxvii. 1, " The Lord is my light," that is, who givcss the true and saving light of his Spirit unto me where the psalmist exegeti(aEdly (or by way of exposition) adds,'' The Lord is the straigth of my life;" Psal. Ixxxiv. 12, *• The liOrd God is a sun and a shield," the exposition is annexed; *' the Lord will give grace and glory, no good (thing) will he withhold from them that walk uprightly." £a. x. 17, " And the light of Israel shall be for a fire, and his Holy One for a flame;" that is, God shall illustrate, and sanctify the Israelites. From hence arise those different phrases, wherein the light of God signifies,

(1.) His fovour and grace, as when his face is said to shine. Numb. vL 25, Psal. Ixxx. 3, &C. Or,

(2.) ICs saving revelation of light and truth by the word, Psal. xliii. 3, ''Send out thy light and thy truth: let them lead me:" &c., Psal. Ixvii. 1, ** Let God cause his face to shine upon us;" which is meant of the revelation of his way and doctrine, as verse 2; see PsaL xix. 8, Prov. vi. 15, 2 Cor. iv. 4, 6, &c. Or,

(3.) Eternal glorifying, as Isa. Ix. 19, 20, " The Lord shall be to thee an everlasting light/' which Rev. xxii. 5, is applied to eternal life.

In general, the light of God is to be taken with reference to some celestial benefits, as Psal. xxxvi. 9, " In thy light shall we* see light," where the preceding and following words show the sense to be, that by the grace of God nuinifested in his word, we oome to true blessedness. By the light of God here Galatinus says, lib. 8, cap. 11, and Drusius lib. 15, observat. cap. 4, " that some ancient Rabbles understood the Mes^ah."

Hence we oome to our Saviour, who is particularly called the light and sun, not with respect to his divine essence and person, as distinct from the Father, as before, but wiUi respect to his office, benefits, and operations, Isa. ix. 2, xlii. 6, xlix. 6, and Ix. 1, Matt. iv. 16, Luke ii. 23, John L 4, 9, iii. 19, viii. 12, and xiL 35, 36, Acts xiii. 47. The metaphor of light, in scripture, expresses information, whereby the darkness of the understanding is dispelled, as also a taking away of sin, which is compared to darkness, and a giving of comfort, all which our Saviour most eminently exhibits from himself to believers.

Concerning the appellation of sun, these two places are most eminent.

(1.) Mai. iv. 2, " But unto you that fear my name, shall the Sun of righteousness arise with healing in his wings." That this is spoken of our Saviour Christ, plsdnly appears from the scope and context of the prophet. See chap. iii. 1, 2, 3, and iv. 5, with Matt. xi. 10, and xvii. 11,12,13, Luke i. 17, &c. For there is a most fair and sweet comparison betwixt Christ and the natural sun. As,

(1.) With respect to oneness, there is but one sun, which is the eye of the world, which is enough to enlighten and cherish all; so there is but one Mediator between God and man, the man Christ Jesus, 1 Tim. U. 5.

(2.) That the sun only shines by its own light, and communicates brightness, to the moon and stars, so Christ is the Fountain of true light, illuminating the church, and

"* Vi in Niceno tymboio esl, as iu the Niceoe Creed.

teacheis of his word (which are compared to stars, Rev. i. 20,) with his own proper tight

(3.) As there is bat one son which excels and illuminates the inferior lomindrTes of hearen; so Christ has the pre-eminence {wptmtfcav) over all, Col. i. 18.

1. With respect to efficacy; for as the son chases away darkness and doads, illas-trating all things: so Christ di^^els the darkness of the mind, l^ the light of his word * the darimess of sin, by the light of his most holy merits; and the dUa*]mess of calamity, by the li^t of his contorting grace.

2. Willi respect to equality, for, " the son rises on the evil and the good," (affdrdJng its light without distinction to all things sublunary), Matt. v. 45, wUch neve(rtheless blind men, and such as sleep bv day, do not enjoy: so Christ ** illuminates every man that Cometh hoito the world," Mhat is, he affords the means of illumination,) 1 John i 9; yet unbelievers, who are olinded by tlie devil, and such as give themselves the liberty to sleep securely in sin (and, that by their proper fault, aiid particular vice) John iiL 19, and 2 Cor. iv. 4, do not enjoy that saving light or illumination; which is the reason why the prophet Malachi, sp^iMng of the actoal illumination of the Sun of lighteoiisness, says, " To them that fear the name of the Lord shall the sun of righte-oosness arise," Ac.

3. No man can recast or hinder the course and efficacy of the sun; so no devil or tynnt can retard or hinder the course and energy of the gospel of Christ, the Sun of righteousness.

4 The son refreshes and quickens the world by its heat, which nature demonstrates in the spring: so Christ quickens and makes alive those that are spiritually dead, £ph. ii. 5, and causes a divine heat of love and devotion, Luke xxiv. 32.

5. That which the prophet mentions, by the phrase, '* with healing in his wings,'' is to be understood of Uie first beams or rays of light called the " wingb of the morning," (or the first appearance of the sun,) Psal. crxxix. 9, that is^ the first sun-beams. This celestial San is also a physician winch can heal and deliver firom spiritual death. The am when it rises gives some ease and comfort to sick persons; let all that are soal-sick, rej<Hce m this jas^^jfmg and healmg Sun of righteousness.

6. The sun rising causes joy to all things, who were as it were immersed m tbiQ melancholy sadness of night, as the poet says,

Piospiore redde diem, quid gamdia nottra morat is f

Come, sweet Phospher, bring the day, Why dost thou our joys delay P"

So by this heavenly Sun of righteousness, true cause of joy is given unto men, Luke fi. 10,11, Isa. ix. 2, 3.

7. The son doth make all sorts of earthly fruit ripe, to which it also gave the be-pmung of v^tation. See Christ is the '' Author and Finisher of our fidth," Heb. zii. 2, "He worketh in us to will and to do," Phil. ii. 13, " That we may walk worthy of the Lord, unto all weU pleasing, being fruitful unto every good work, and increasing in the knowledge of God.'' Col. i. 10.

& It is said of the Heliotrope, or sunflower, that it always turns and inclines to the ton: so let our hearts always incUne to Christ.

9. There is nothing more pleasant to those in captivity, than to behold tlie sun: so there is nothing ought to be mcnre comfortable to us in our spiritual captivity, than by the ey«8 of fiuth to behold Christ, the Sdn of righteousness, &c.

The second place is Luke L 78, " Through the bowels of the mercy of our God; (so the Greek) whereby the Day-spring from on high hath visited us." Some think that this flt^aphorical iqypellation, (viz., ayarDXn i{ v^ws oriens ex aUo) arising from on high, is taken from plants which are said UfarttT^ai) to branch or sinrout fortJbi, when they grow, or l^m to flourish, that so it might respect those places of the Old Testament, where Chriat is called a plant and branch, Jer. xxii. 5, Zech. iiL 8, and vi. 12, where the Septoagmt renders no», awTaXnf orient, arising, and that we are to understSind here, •the aris mr. or branch from on high, sent from heaven to us, and widely differing from ^ G 2

all earthly branches. But the words immediately following show that Zachariaa had respect rather to the similitude of the sun and light, as yerse 79 of this place, viz., awifaatoi, ** to give lijdit to them that sit in darkness, and in the shadow of death, to gaide (as a dear light doesj our feet in the ways of peace." By a good reason it is therefore said, that the holy man respected Uie prophecy, Isa. ix. 2, (whence the phrase of sittii^ in the darkness, and shadow of death, is taken;) and chap. Ix. 1, 2, Mai. iv. 2. To which places, Junius (Parallel 1, 55.) does learnedly show that he had immiHliatii reference.

»

AvanAAfip, oriri, to arise, is proper to the sun moon and stars, from whence the noun, av»roAtf, that is, an arising, or the action or region of the orient sun, and metonymically it is put for the rising sun itself—to which, t| v^vs, £rom on high, for distinction's sake is added, by which Junius says, " we are to understand that meiidian and powerful splendour, whereby the sun, (cMefly at noon) illustrates all things to difference it, «vo nms Eamf opacroXnr, from its first uprising." But it seems to be referred more truly to the first original of the Sun of righteousness, viz., his visiting (and shining upon) us on earth, and that from on high, viz., heaven, as 1 Cor. xv. 47, John

UL 31.

That the Messiah is called a Star, Numb. xziv. 17, is the judgment of many; there shall come ** a star out of Jacob, and a sceptre shall rise out of Israel," which words are thus rendered by the Chaldee, ** there shall arise a king out of Jacob, and the Messiah shall be exalted out of Israel," &c. The same exposition Gaktinus, Lib. viii. cap. 1, produces from R. Solomon, and R. Moses Hadarson. Yatablus paraphrases the whole verse thus—" 0 Balak, my counsel is that you be quiet, and fear not at this time, for that which I foretell of things to come, shall not come to pass in thy time, but in the latter days, viz., in the time of the Messiah, whom I see, but not near me, for he is yet a&r off, when he comes, he will be as a great light and vehement splendour, which issignified by the star," Ac. So says Brentius. Junius and Tremellius in their notes say, *' that by the name of a star and sceptre, is meant, the kingdom of God's people, begun in David, and completed in Christ, between whom, the inteijected time was the {nrogress of the star, &c." See Junius •» analyt. explic. K h

Such as understand this prophecy of Christ, paraphrase in this manner, " I shall see. him, but not now, I shall beh^d him, but not nigh," that is, my curses will be in vain against that people, whom God had peculiarly chosen for hhnself, and from which ac* cording to the fl^ the Messiah is to descend, but the time of that nativity is not yet come, therefore I seem to behold him at a great distance, but that promise will be cer« tainly fulfilled, and God for his sake will preserve this Idngdom so long; '' there shall come a star out of Jacob," that is, the Son of God> manifested in the fledi, shall oome of this people, and shall spread the beams of bis doctrine and miracles fiur and near, arising as the day-star, in the hearts of unbelievers, 2 Pet. i. 19, enlightening them to eternal life; '' and a sceptre shall rise out of Israel," that is, the Me^ahshall not only be a Teacher of his people, but also a heavenly King; ** and he shall smite through the princes of Moab, and d^troy all the children of Seth;" that is, all such as will not obey his government, but remain unbelievers, he shall destroy with an eternal death, verae IB, " And Edom shall be a possesdim, Seir shall be a possession lor his enemies:" that is, all his enemies (who by the Idumeans, the capital enemies of Israel, inhabiting Seir, are set forth) shall be destroyed by the sword of tiie Spirit:'' But Israel shall do v^iantly;" that is, the church, which is the kingdom of the Messiah, shall be gloriously triumphant; verse 19, ** Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city," that is, he shall rule in the house of Jacob for ever, and ^ of his kingdom there will be no end," Luke L 33. ** He shall put all his enemies under bis feet,** 1 Cor. xv. 25—27, &c.

Christ calls himself "the bright and morning gtary* Bev. xzii. 16, because of those shinings of saving knowledge which proceed from him, whence he is fiM^aftf «Mira\«, the light-bringer (usually tsanslated Morning-star, or day dawn,) *'arising in the hearts of men by the sure word of prophecy." But more espedially because of Ids promise of hfe and salration; for as the monung-star is as it were the sun's har-

•

Unger, dedaring its speedy approach; bo by the dearneas of CSuisfs resurrection, and hb sore word of promise, he discoyers unto men what an extraordinary light of glmy will be afforded to belieyers in tiie general resurrection, when they shall shine as stars for ever, Dan. xii. 3. The morning-star ^tos light, bat much less in the son; so the light of the knowledge of Christ in this life, is not to be compared with that most illustrious and shining glory, which the saints shall enjoy in bliss, and which by fiiith they expect^ 1 Cor. ziii. 12.

Secondly, Elementary things, (xod is called fire, yea, a consuming fire, Deut. iv. 24, iz. 3, and xzxiL 22, Isa. x. 17, and Ixvi. 15,16, Ezek. xxi. 31, Ac., which denotes his wnlh against an, which eonsumes those mismble persons^ against whom it bums, as fire does stubble. See PsaL xviiL 8, where by smoke also, the wrath of God is signified, as also PsaL bodv. 1, and Ixxx. 4, ''How bug wilt thou smoke against thy people?'' So the Hebrew, Deut xxiz. 20.

God is said lo be a Lamp, Candle, or Lanthom, whan he exhibits his grace and fiiYOur to any, 2 Sool xzii. 29, '* Thou ait my Lamp, 0 Lord." Psal. xviii. 28, '< For thou wilt hgiit my candle (or himp); the Lord my God will enli^ten my darkness;" that is, he is the AxSbot of my li^t, ielidty, and salvation. So ibe canfle of God is said to ''shine upon Job's head," Job xxix. 3, in the same sense, as the following words show, viz., "By hia light I walked through darkness," where he subjoins a dear description of ins inner felicity*

Prov. zx. 27," The qtirit of man is the candle of the Lord, searching all the inward parts of tiie bdly," that is, the Lord kindles a light in man, by which hie looks into the most inward tiiia^; and therefore it shines in the mind of a wise king,that he may search out a matter, and take away the widced, Prov. xxt« 2, 3. The word of God is called a hmp or candle, Psal. cxix. 105, Proy. vi. 23, 2 Pet. i. 19, because of the light of saving institotiona which it exhibits to believers.

To the element of air belongs, when blowing, ex a blast, or Iveathing is attri-boted to God, by which his divine grace and refection, b noted, as a cool breeze refreshes a man in summer's heat—thus some aptly translate that passage, ba. hii. 16, '*For I will not contend for ever, neither will 1 be always wroth; the Sfririt before me fihsU roll itself, and I will cause a blowing;" that is, the Holy Spirit, which I will send to soRowfbl and contrite believers, shall (as it were,) open itself to them, dwell in them, and, in the heat of temptations, shall, with a comfortable gust or breeze, refresh their fiuntbig spnita.

Sometimes it denotes divine wrath and vengeance, as a strong wmd overthrows irbat is before it, and inflames the fire, Job iv. 9, " By the blast of God they perish, (that is, the wicked,) and by the breath of his nostrils are they consumed." Psal. xviii. 15, ** At thy rebuke, 0 Lord, at the blast of the breath of thy nostrils." Isa. xxx. 31, "The brai^ of the Lord, like a stream of brimstone, dothkmdle it;" that is, hell; as brimstone is a great nourisher of fire, so the infinite and never-ceasing wrath of God shall be (as it were) an eternal nourisher or continuer of hell: for whilst a pair of bellows blow the fire, it bums; so the breath of the Lord, (viz., his wrath) shall be always of efficacy to torment the souls and bodies of the damned in the infernal stream of

To the element of water belongs where God is called a " Fountain of living waters," Jer. iL 13, and xviL 13, because he is the indefident Author of all life and refreshment, here and hereafter. PsaL xxxvi. 9, "With thee is the fountain of life," which is to be oaderstood in the same sense, which verse 8, is called "the river of his pleasures." The Spirit is called a "river of living water," John vii. 38, 39, to which belongs the eipressbn of pouring out, Isa. xliv. 3, Joel iii. 1, Zech. xii. 10, Acts ii 16—18,33, Tit.m.5,6,

Christ, in general, calls the blessings derived to men through him, "living water," John iv. 10,14. "For he is that most al^uuding fountamof eteinal life," John 1.16. Water

cleanses, refreshes, qaenches thirst, softens or mollifies, Ac., which, with other good qualities, may he most fitly ascrihed to the Messed Saviour in a spiritual sense; see Isa. It. 1» Ezek. xxxvi. 25, Zecn. xiy. 8, Psal. xxiii. 1, 2, &c.

The heavens or clouds are called the "river of God full of water,'' Psal. Ixv. 9, because he sends plenty of rain from thence to make the earth fruitful.

To the Earth, we will refer whatsoever (besides what was produced before in their proper places,) has a being in it, that are metaphorically transferred to God, whether they be natural productions, or made by human art.

Christ is sometimes called a Stone and Rock, as Psal. cxviii. 22, " The Stone which the builders refused is become the head of the comer," which expressly referred to Christ, Matt xli. 42, Acts iv. 11,1 Pet. ii. 7. By the builders we are to understand the priests and great men, and others among the Israelites, whose office it was to build, not destroy the church of God. How these refused Christ, the evangelic history plentUhlly informs us; yet, notwithstanding, he is "made the Head of the comer, or Uie firm and chief Comer-stone of the whole church, fitly framed together, and growing in him," iEph. ii. 20, 21; to wit, both of Jews and Gentiles, having broken down the partitioo-wall, verses 14^16, &e. Other places are, Isa. viiL 14, and xxviii. 16, and Zech. iiL 9, Luke ii. 34, Bom. i^. 32, 33,1 Pet. ii. 4, 6—8; where he is called a "Bock of offence, and a Stumbling-stone," with respect to unbelievers and wicked men, Ac., who are apt to despise his mean worldly estate, and be offended at his severity against their sinfril ways.

God is called a Rock to such as trost in him, Deut. xxxii. 31, Psal. xviii. 2, xxxi. 2,3» xlii. 9, and Ixxiii. 26, Isa. xxvi. 4; that is, a most certain and invincible Giver of kdp, for there were rocks in those countries, wldch for their height, strength, steepness, and difficulty of access, were reputed impregnable, &c

Matt. xvi. 18. Christ, alluding to the name of Peter, calls himself that Bock upon which he was to build his church, that *' the gates of hell should not prevail against it."— Upoft which Brentius very well paraphrases: " I have called thee Cephas before, that is, a rock, (John i. 43,) and I do not yet repent of giving thee that title; for now in your own and brethren's name, you acknowledge the trae Bock and Foundation, in oonfesssing that I am Christ, the Son of the living God.—This confession is the tme rock, and upon it, as upon a rock and foundation, will I build my church."

D. Caliztus says, " that the words, the church is built upon a rock, are said by a metaphor, which is taken from the firmness, strength, or solidity of the rock, not from any rule or government it has, for there is no such thing in it—and denotes a solid, steadfast, and immoveable foundation;" but what needs any further explication, when Paul, an undoubted interpreter, says, 1 Cor. iiL 11, " For other foundation can no man lay, than that is laid, which is Jesus Christ;" but upon this Bock are laid other rocks, or stones, ffor mrfos, being an appellative, signifies a stone, not a rock,) cut out of the living Ilock, which being single are not foundations, but many being joined, cemented, or united, constitute or make a secondary foundation. Bev. xxi. 14» "And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb." Eph. ii. 20, " And are. built upon the foundation of the apostles and pro* phets," ftc.

1 Cor. X. 4, Christ is called the Spiritual Rock, of which the Israelites did drink in thd desert, that rpck being a type of him, Exod. xviL See Gram. Saor. p. 504, 551.

God is called a secret or Hiding-place, Psal. xci. 1, and cxix. 114; also a Covert, Befiige, or Hiding, Isa. iv. 6; by wmch his gracious defence against all hostile violence is intimated. For the same reason he is called a Munition, which signifies a fortification, or strong-hold, Psal. xxxi. 2--4, Ixxi. 3, xd. 2,9, and cxliv. 2.

He is called a Wall of Fire, Zech. ii. 5, where the epithet of fire is added, to show that he is not only the Defender of his church, but also a most terrible Atenger, that will oon« sume its enemies, as fire does combustible matter.

He is caDed a Strang Tower, Psal. fad. 3, Proy. xviii. 10, becatise of his divine protection aJao; ibr as in high and well-fortified towers we are safe from the assaults of the enemy; so madi more eminently does Jehovah place them in safety, who trust in him, 2 Sam. xxiL 51; He is the tower of salvation," (says David of God) which is called " great deliverance/' Psal. xviii. 50. The tower is fortified,

L With vnffEke engines, which are his divine virtue and power, and all the creatures wbicfa he makes use of to Uie destruction and overthrow of his enemies, Psal. cxlviii 8, " Fire and hail, snow and vapour, stormy wind fulfilling his word."

2. ^ith provision,as the hread and drink of hfe; Psal. xxxvl 8, 9,10, ''They shall be ahondant^ satisfied with the fatness of thy house, and thou shalt make them drink of the livers of thy pleasures," ftc.

2. With a garrison of hrave defendants, which are Ihe holy angels, Psal. zci. 12, Dan. viL 10. 8o that this tower is impregnable, &c.

The Lord God Almighty and the Lamb are called the Temple of the heavenly dty, Bev. ni 22; by way of opposition to the outward and earthly temple, as if he had said, in eternity there will be no need of those visible and external signs, by which God nankested himself to his people under the Old Testament dispensation, in the temple and in the aik of the covenant; for G^ will exhibit himself to be seen by his elect, £ace to fiuse, that in thia spiritual temple they may give him eternal and celestial praise, cdebratmg a festival of everlastmg joy, &c.

John xiv. 6, Christ calls himself ** the Way,** viz., by which there is a passage to the Father, as verse 2, 3,4; the words of the verse, " I am the way, and the truth, and the life, no man cometh unto the Father but by me;" that is, you say you know not the way to tiie Father, and heavenly felicity; why I myself, whom you know, am the way, by which you can arrive there, nor am 1 only a way, but a guide fdso, by the truth which 1 teach; and together with the Father, and the end of your journey, that is life, which tiie Messed enjoy. CaUxt, m Harmon, Evangel.

John Hmse (as Wolfius dtes him, Tom. 1. Led. Memor. p. 750.) says, " Let the humble passenger behold Christ, who says, " I am the way, the truth, and the life," here is a way for him that will go, for Christ is the way: a way whither he would go, for Christ is tntfh: v^ where he would tarry, for Christ is life."

Tho, a Kempis. Lib. 3. de ImU. ChrisH. Cap. 56, " I am the way, truth, and life," none caa go without a way, nor know without truth, nor live without life. 1 am the way whidi you ought to follow, the truth which you ought to believe, and the life which you ooght to hope for. I am the inviolable way, the inMible truth, and mdeterminable life. I am the most right way, the most supreme truth, and most certain, blessed, and in-created life; if thou tarry in my way, thou shalt know my truth, which shall deliver thee, and m it thou shalt find eternal life. The ^ght and truth of God leads us, Psal. xliii. 3; whidi Girist apphes to himself, John viii. 12, and xiv. 6, for he leads us to himself, who is eternal life, 1 John v. 11,12, in whom we have all things, Rom. viii. 32. How he l<ads to the Father is faiily expounded, Heb. x. 19, 20, &c."

1. The way of the Lord God signifies his heavenly doctrine, Psal. v. 8, xxv. 4, 9, 10, IxTii 2, and cxix. 3, 14, 26, 30, &c., Isa. ii. 3, Hos. xiv. 10, Matt xxii. 16, Acts ^ 10, and xviii 25, Ac. Hence comes the phrase ** to keep the ways of the Lord," ^9tL xviii. 21, that is, to lead his life according to his word and precepts.

2. His providence and divine government^ more generally as the whole course of b win, counsels, endeavours, and actions, as Psal. xxv. 10, and Ixxvii. 13, Isa. Iv. 8, 9, flab, ill 6.

More particularly it signifies some singular actions of God, Exod. xxxiii. 13, Psal. & 7, Job xl. 14, Prov. viii. 22. John the Baptist is said " To prepare the way of the Urd," MaL iiL 1, Luke i. 76, that is, to bear a serious testimony of his speedy coming, by preaching the word, and administering the holy ordinance of baptism. A metaphor ti^ea from gxeat men, at whose coming the ways are wont to be ma^e plain and level. See Isa. xL 3, 4, &c.

God is called a Shade^ Psal. czxi. 5» " The Lord is thy shade upon thy right band ;" which denotes his heavenly protection, which he affords believers, as a shade refreshes and defends from the scorching heat of the son; hence such are said to *'abide under the shadow of the Ahnighty," PsaL xcL 1. When it is said, the shadow of his wings, the metaphor becomes doable and more emphatical, for he is not only a pleasant ahade in dry and torrid places, but such a nourishing protecting shade as the hen's wings are to her chickens; and so denotes a singular love and care.

We read also of the " shadow of God's hand," which also denotes a strong protecHcw against all enemies, for a hand when attributed to God denotes so much. Of nvhidi before.

There is an eminent emphasis in that text, Luke i. 35, " and the Angel answered and said unto her. The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee," wtmuaunt <nt. Mary being astonished by the view of that, angelical messenger, enquired, verse 34, " How sball thu be, seeing I know not a man ?" viz., what was said, ver. 31, " And, behold thou shalt conceive in thy womb, and bring forth a son, and thou shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest:" &c., verse 32. To Mary wondering at this, the angel answers, that it should be by the supernatural, and most singular operation of the Holy Spirit, and power of the highest, which operation is by an anthropopathy expressed by overshadowing* describing the manner thereof, as that diere should be divine protection, which is the metaphorical signification of a shadow, as before. For God being a consuming fire, would consume Mary, by filling her with his peculiar and majestical glory, unless there w*ere some divine ob-umbration or shade between; as God covered Moses with his hand in that peculiar and extraordinary appearance of his divine glory, lest by the daxzling and majesty of God's presence he should be consumed, Exod. xzxiii. 22. It may also respect that hidden formation of that most holy child in the virgin's womb, and his being secured from the least spot of sm, in his most admirable union with humanity.

The emphasis the word (shadow] carries, which being contrary to light, is a note of the incomprehensible and hidden energy of God: intimated also by the '' shadow <^ a cloud over the tabernacle," Exod. xl. 35; let this shade therefore be a prohibition from any rash or curious inquisitiveness into this adorable mystery. The cloud was put over the tabernacle, that we should not rashly rush in, and the cherubims covered the ark, 2 Chron. v. 8, lest any body should be curiously prying into the majesty of God which dwelt upon it; so the shadow of the highest, ob-umbrates this mystery, lest our foolish reason should be inquisitive into the manner of it. And so with a shadow of imperfect revelation of these divine things, we end this cluster.

CHAPTEK IX.

OF METAPHOBS WHEREBY THINGS ABE PBOPOSED, AS PERSONS, WHICH ABE NOT PERSONS,

WmOH KIND THEY GALL PROSOPOPEIA.

Pbosopopeia %8, when any thing (which is not a person] is metaphorically introduced or proposed as a person: or when the properties of a man are attributed to other things, for things, for likeness and agreement's sake. Profane authors use very elegant metaphors of this kind, as that of Cicero—** What did that drawn sword of yours do in the Phaisalian field? Whose side did that point seek ? What was the sense of your arms ?" Aristotle defines this metaphor, " that which is in act, bringing in inanimate things doing something, as if they had life and sense;" but we will follow the distinct classes of scripture examples.

Some things are said of the members of a human body, which are properly the act of the mind, as Gen. xlviii., **He made his hands to understand," ,(so the Hebrew*) that is, (as Vatablus and our translation notes) he guided or laid his hands knowingly,

■ - _ ^ ^ ^^^^^^^^^

skOfoUy, ftod wittiiigly, when his eyes were dim with age, th&t he could not discern by seeing, which was the eldest son, therefore of set purpose did he lay his hands cross-inae; a^ therefore Moses says, that he made his hands to understand, as if they (viz. his fasndi) eould tell thii^ to come, hecause he did not hastily nor gropingly pat them forth; teas one wdl knowing directs his right to Ephraim the youngest, and his left to the fiist^born, Ac., see Trad. Cap. 2. following towards the end.

Job xxiz. 11, *' When the ear heard, then it blessed me, and when the eye saw, it gave witness to met.*' Here to the ear and eye is attributed, what belongs to man. Job. ixviiL 4," The flood breaketh out from the ii^bitant; forgotten of the foot:" where fwgetfid-oess is attzibated to the foot, that is, (as Junius and Tremellius note) such floods as no ibot erer ezperieDced, because so deep as not to be waded or gone through.

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PsaLzDT. 10, ** All my bones shall say, 0 Lord, who is like unto thee ?" Psal. li. 8, '* The bones wlncli Uioa hast broken shall rejoice," (so the Hebrew); here glorying and rejoidng in God is attributed to the bones which is tiie property of man; asif he hadsaid 1 w9) mwardly and heartily glorify thee, and rejoice in thee. By the same reason it is aid PssL diL 1, ** Bless the Lord, 0 my soul, and all that is within, (or my bowels,) bless his hdj name." Psal. Ixviii. 31, '' Etluopia shall make her hands to turn to God," so the Hebrew) that is» shall with speed stretch them out in prayer; as the Chald. expounds k: or shall quickly extend her hands to give gifts of gold to the Lord, as R. Aben Ezra, ftodB. Salomon expound it See Psal. Ladi. 15. See take this metonymically, where extending the handls is put for a gift, as before.

PsaL IxxiiL 9, " They set their mouth against the heavens," (that is, the foolish and wid^ed^ as verse 3,) and their tongae walked through the earth," that is, they do rashly and licentiously throw reproaches upon God and man, neither sparing heavenly nor earthly things. PsaL cxxxviL 5, " If I foiget thee, 0 Jerusalem, let t&y right-hand forget" (that is, as Junius and Tremellius say, itself), viz., '' let it be rather de^ or withered, than I BlKKiId give over singing," or as Illyricus says, " let my right-hand forget it musical dez-teiity," as in the next verse, " Let my tongue cleave to the roof of my mouth; if I prefer not Jennalem above the head of my joy;" that is, let the Lord vouchsafe, that I may ne?er play upon music, or sing more, 'ere I should admit so great a wickedness, as to desert Jerusalem, and its religion and ministry, and give over to celebrate it with hymns, OQ^c, and voice; yea, I will prefer thee to the chief esteem before all other things, joys, nmfbrts, ic,

^^. z. 32, ** The lips of the righteous, know what is acceptable;" that is, they speak so pmdently, as if knowledge resided in them, which Job xxxiv. 35, is in tlie negative expressed, " Job hath spoken without knowle^e, and his words were without wisdom." w. vi. 3, " But when thou givest alms, let not thy left-hand know what thy right-hand doetkf this is spoken to prohibit the vain glory of almsgiving, when done for praise, &C. Theophilact expounds it, '* if it be possible, you are even to forget all your own good deedb, or at least by no means to glory in them, or rest upon them, lest you be niidy lifted 19." To this may be referred, where anger is attributed to the eyes. Gen. mL 35, and xlv. 5, Isa. iiL 8; and concupiscence, pleasure or desire, 1 Kings xx. 6, £zek. xnv. 16, 21,1 John ii. 16, (hence Ibe phnu» of the heart's walking after the eyes Ji^xxxL 7; that is, the desires and lusts follow, which the eyes moved by outward objects, endeavour to stir up in the heart. " The abomination of the eyes," Ezek. xx. '; tiiat is, which were the object and scope of desire;) and adultery, 2 Pet. ii. 14, and compssskm, as when the eye is said to pity, Deut xiii. 8, Isa. xiii. 18, Ac.; the hope or ex-PecWion, PsaL cxix. 82,123, and cxlv. 14, 15, vid. Gram. Sacr. p. 282.

^ Words are used of hrvtes which properly belong to man, as Job xii. 7, '' But >3k now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell u^: or qwak to Uie earth, and it shall teach thee; and the fishes of the sea shall declare Qito i^!* Xo ask and speak in this place signifies to meditate, search into, or contem-P*^; for the teadiing, telling, or narration, of beasts fowls, the earth, and fishes, ^aates that they are a real testimony and evidence of the wisdom of the Creator. What he said, verse '2, that he had understanding and skill in what his friends discoursed ofi he prosecutes here, as if he had said, ye have talked much of the wisdom and

power of Q0A9 and that he creates and preaerves all thiDgs, as if they were anknown to me, but the very creatures tacitly inform me of that. See Job. ix. 10, Bom. i. 20.

Job. xlL 29, " He (the leyiathan or whale) laugheth at the shaking of a spear/' that is^ he cares not for it. Proy. zxx. 25,'' The ants are a people not strong," &c.; verse 26* " The conies are but a feeble people,'' Ac; Joel i. 6,'' For a nation is come upon my land strong, and without number," &c. The speech here is of canker worms, locusts, or caterpillars, mentioned verse 4, and which by the same metaphor are called the great army of God, chap. ii. 11, 25. By the same reason the multitude of locusts are represented as an army, Prov. xxx. 27, Neh. iii. 17. Hieron. upon Joel ii., thus writes, "This we saw lately in this province (viz. Palestine,) for when whole troops of locusts came and filled the air between heaven and earth, they flew with so great an order by the disposal of God, who commanded them, so that like square stones placed by the hand of an artificer in a pavement, they kept their places, that not one was observed to incline to the other, by any transverse or irregular motion." This was a great punishment upon enormous sinziers, whidi Mo^ in (^d's stead threatens, Deut. xxviii. 38, 39; and Solomon prays against, 1 Kings viii. 37; and Pliny himself, a heathen writer. Lib. xi. Gap. 29, acknowledges the anger of the gods by the multitude of these insects; some with these words of scripture, pandlel VirgU's words, of bees. Lib. 4, Georjf.

And of Ants,

''Magnanimosque duces, totiusque ex ordine gentis. Mores et studia, et populos, et pnelia dicam/'

** It nigris campis agmen, prsedamque per herbas Gonvectant caUe angusto, pars granaia tmdunt Obnixe f nimenta humeris, pars agmina cogont, Castigantque moras," ftc. Lib, 4. JSneid.

To this class may be referred when the word son is ascribed to beasts, as Exod. xxir. 1, '* Take a young bullock, the son of a cow," so the Hebrew, that is, a sucking calf or one not as yet weaned: Gen. xlix. 11. The son* of an ass is put for its colt or foal, Zech. ix. 6, " A colt* the son of asses," that is, one of the she asses, according to the idiotism of which see below.*

By another reason rams are called the sons of Bashan,* Deut. xxxii. 14, that is, &t rams of the breed of Bashan, because that was a good place for fattening. A hand is attributed to a dog,* Psal. xxii. 20; "to a lion and a bear," 1 Sam. xvii. 47. In general a hand is ascribed to every beast, Gen. ix. 5. In which places power and strength is to be understood, especially and more eminently in the last See Gram. Sacr. p. 138. It is said, Prov. xxx. 28,'' The spider taketh hold with her hands," that is, with her feet, which are on either side so pliable as a man's hand to spin their web, and seize upon their prey. Junius.

3. Some things are spoken of things growing out of the earth, whidi properly belong to man, as Levit. xix. 23, " And when ye shall cpme into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as undrcnmcised; three years shall it be uncircumcised unto you; it shall not be eaten of.** The meaning is, that the fruit of the three first years shall be accounted unclean and rejected, as an uncircumcised man was accounted unclean before God, and was not to be received among the people. And in the fourth year that firuit was to be offered to God as a sign of thanksgiving, verse 24, but the fifth year the common use of it was allowed, verse 25.

Job. xiv. 7—9, Hope, old age, death, the scent of waters, are applied to the bough of a tree, which is cut off, and buds again; and compared .to man once dead, who cannot return to revive again, viz., into this life, which was the scope of Job, as chap. vii. 7, 9, 10, xiii. 15,16, and xix. 25—27, where he evidently declares the resurrection of the dead to the enjoyment of everlasting life.

Psal. Ixxviii. 4, kiUing and death is attributed to plants, as ** he killed (so the Hebrew,) their vines with hail, and their sycamores with great hail stones." Con-

* Note, that in the places marked with the asterisk it is not so in onr English; hat it is so io the oii* ginal Hehrew. f Oram, Sjcr. p. 138.

nry to tUs is that ^ttomom^is, (xoopaieaisj quiekenisg or liiring of the seed cast into the srtb, by ^ch its budding or growth is noted, as in Uie following verses, Ezek. zxxL 9, nvy or emnlation; verse 14, exalting or elevation of heart and £iaking of water; verse 15, noonmig or grief of mind; vexse 16, consolation and comfort are attributed to trees 7j a certam prosopopeia, and in a way of comparison of a goodly tree with the king of issyiia. S^ Hos. iz. 6, Joel i. 10. '* The new wine is ashamed or blushed;" that is tlieie is 80 bad a vintage or wine harvest, that it is ashamed, because it did not answer people's expectation. In the same verse languishing or a disease is attributed to oil, which propeiiy belongs to man, Psal. vi. 2, 3, but metaphorically denotes a spoil and devastation of the fruit of Sie earth, as Isa. xvi. 8, &c. It is said, Habak. iii. 17, " That the labour of the oliye shall lie," so the Hebrew, when it answers not the desires of men, but fiuls &eir expectation of much fruit, which is also ascribed to new wine, Hos. ix. 2. It is said, PsaL Im 9, " Before your pots can feel the thorns, he shall take them away as with a vbirlwind; that is, before your pots grow hot with a fire of thorns (which were wont to be Qsed,) tea that fire lasts but a little while, and will not boil the flesh, so shall they qoickij poish, ^

4 Some dungs are spoken of inanimate creatures, which properly belong to a living nan (or more generally to living creatures.) As,

(1.) Of dead men^ Gen. iv. 10, " The voice of thy brother's blood crieth unto me from tk gromid.'* Here a voice and a crying is attributed to the blood of slain Abel by a very veighty emphasis. As to the phrase of a voice and crying directed to God, it manifestly mtiinates these two things. First, that he is a just judge, and the avenger of wickedness; tad therefore the violent murder of Abel, could not but come to him for justice on the assassin, as it is said in the like case, 2 Chron. xxiv. 22, *' The Lord look upon it tnd require it,'' viz., the blood of Zechariah. The second is, that he is a gracious loTing Father, and Defender of such as are his, and minds them as well in life as in death; &r )ie had not only a respect for Abel when alive, but hearkens also to the cry of his ^^ when dead, according to Rom. xiv. 8, '* Whether we live, or die, we are the Lord's."

Some pat an emphasis in bloods being in the plural number, intunating, as it were that tlieie were many slain in Abel, that is, such offspring as he might have had, which tacitly ^ for justice, hence Uie Ghaldee traimlates it—" The voice of the seeds of thy brother's tiood, whidi were to come, and issue firom thy brother," but seems to be far stretched. By the idaral word of bloods, are noted slaughters, because the blood gushing firom the TGBs scatters into diverse purts. Psal. v 6,'' The Lord will abhor the man of bloods, ^ deceit f 80 the Hebrew, Psal. U. 14, '* Deliver me from bloods;" we translate it blood-gultiBess; Hos. iv. 2, " They break out and bloods touch bloods." But here, blood vi^tly shed is understood by a synecdoche, and Matt, xxiii. 35, the blood of Abel is expressed in the nngular number, mfjM. (haima.) As to the sense and connexion, because Clin did not only not confess his sin, but also impudently denied that he was concerned in t^ can or keeping of his brother. God deals more openly, saying; *' The voice of thy ^f^^i blood cries to me from the earth," that is, thy brother is slain: I do not vainly ioqw where he is, his blood demands vengeance of me, and I am concerned to call his ^oider» to aeeonnt, therefore speak plainly; what hast thou done ? that is, why didst ^ dare or ]»esume to lay violent hands on him ? Thou sayest, thou art not his keeper, as if the qie^ion were whether thou hast kept him ? Tell rather what thou hast designed 'piosthimf'thisis the paraphrase of Musculus upon the place.

To this plaee, Heb. xii. 24, refers where the crying blood of dead Abel \& fiurly com-F^ to the livmg blood of Christ, our Mediator and Intercessor.*

Isa. riv. 9, 10, the dead, are feigned to come from hell, or the graves, to deride tbe pride and hastiness of tbat inhuman king of Babylon, speakmg to him when ^ from his greatness, and upbraiding him fer his monstrous pride, and shameful down-

J^' xxxL 15, Rachel, the mother of Joseph and Bexgamin, long before dead, is J'^t in as bitterly weeping for the captivity of the people; which prophecy is al-'^^ to express the cruelty of Herod's massacre of the in&nts. Matt. ii. 18, for the ^^ement of that tyrannical fact with that place. Bachel's sepulchre was near Beth-

* Oram. Saer, p. 261.

d2 PEOSOPOPEIA. [book ]

lehem, in which and the adjacent places, that most cniel viUany was committed, Ac Se also Ezek. xxxiL 21, &e.

2. Of other things void of life and soul, Gen. iy. 11,'' And now art thou cursed fhn the earth, which hath opened her month to receive thy brother's blood from thy hand ;' by this prosopopeia the wickedness of Gain is aggravated,, as if he had said, the ver] earth though destitute of sense and reason, yet was more humane and kind to thi brother than thou wert, because it received and laid up that blood which thoa hzs spilt, from the sight of men, lest it should cause horror in them. Others say, thd this speech denotes the extreme grievousness of his wickedness, and the horror of his guilt conscience, rendering the very senseless creatures his enemies, as if he had sai^ the very earth which (as it were) with open mouth received the blood of thy hrothe from thy hand, will account thee as execrable, which agrees fairly with the followinj words.

Gen. xlvii. 19, ** Death is attributed to the land," which denotes desolation; £zodL h 18, it is said of mount Sinai, that Jehobah appearing, it quaked, that is, it had suck com motions, as ii^ like a man, it had trembled for fear—^Levit xviiL 18, '* Spuinj; oat its in habitants," is attributed to the land, which signifies their expulsion for their wickedness Deut. xxxii. 42, God is said to make "his arrows drunk with blood," that is» that ont a his just wrath, he would send the enemies of the land, to kill the wicked and rebellions people. See Isa. xxxiv. 5, Jer. zlvi. 10.

cfosh. xxiv. 27, " And Joshua said unto all the people, behold, this stone shall be a witness unto us: for it hath heard all the words of the Lord, which he spake unto us: &c l^e stone erected there is by a prosopopeia, said to hear, because it was present, (as it were a witness) and was appointed, as a memorial and testimonial sign of the coyenant God then made with his people.

Judg. V. 20, " They fought from heaven, the stars in their courses (or degrees) fought against Sisera."—The stars are said to fight, because they were instruments of excitiDg those hails and storms, which God probably used against his enemies. Josephus says that when the Canaanites encountered with the Israelites, a violent shower fell, and much rain and hail by the force of the wind, was fiercely drive into the Canaaniti^ faces, so that their bows and slings became unprofitable and useless, neither could they, being so benumbed with cold, handle their swords; which tempest, nevertheless, did no way prejudice the Israelites. Brentius thus expounds it, " we sunply eiq^ound it that God was no way favourable, but an enemy to the enterprise of Sisera, because he dwells in heaven, and terrified the host and chariots of Sisera," Ac., chap. iv. 15. And whereas the stars are said to fight, it carries the show of a proverb, signifying that no prosperous fortune was on Sisera's side, for when any ill luck betides men, they are wont to say, that no star shines upon them, or that the stars redst them, by which is meant that all creatures, both earthly and heavenly, threaten their destruction. Junius and TremeUhis translale ** that the stars (e suia aggeribus) from their sconces or bulwarks, fought against Sisera," that is from the superior reigons of the air, a speech translated from soldiers &(^oSosi% from higher places.

Job iii. 8, eye-lids, in the Hebrew text, are attributed to the morning, by whidi its early beams are understood, or the first shining of its rays arising from the ai^toaduiig sun; a metaphor taken from one newly awake that lifts up his eye-lids, or, as others say, from the swift motion and vibration of the eye-lids, because the sun-beetms move swiftly, till they are difiiised to the ends of the hemisphere.

Job xxxi. 38, '* If my land cry against me, or that the furrows thereof weep." The good man declares that he is ready to bear judgment, censure, or curses, if any person can justly complain, that he has done them iigury; which by an elegant proeopopda he expresses ; the explication follows, verse 39, *' If I have eaten the fruits thereof without money, or have caused the souls of the owners thereof to expire," breathe out, or grieve, so the Hebrew. Illyricus says, *' that land and furrows are put metonymically for the husbandmen," but the former explication is the best See Job xxxviiL 7, with PsaL cxlviiL 2,3, Ac.

A naiivity, or birth, is attributed to rain, dew, ice, and frost, Job xxxviii. 28, 29, for their production from God, where there is also an anthropopaihy.

Psal. xix 1, ** The heavens declare the glory of God, and the firmament showeth his dmdy-woik," that is, they exhihit, show, and demonstrate, to the eyes of all things, a eal testimony and instruction of the glorious power of God, verse 2, *' Day unto day ittereth speech, and night unto night showeth knowledge," that is, hy that succession and ridssitnde of days and nights, which is so certain, so constant, and so profitable, for men md other creatures, the glory of God, the Workman, is most evidently celebrated, see Psal. av. 20-24.

Some by a metonymy, understand day and night of those things which are done or

ia|ipen by day and nijy^t, that the sense may be, that every day and every night, some

aew thix^ is hoovered, by which, to right observers, the glory of God may be illustrated,

Tene 3, ** There is no speech nor language where their voice is not heard;" that is, there

ire no people, though of different languages, whom that speech of the heavens, and their

peal pobfication of praise, may not instruct in the gloiy and power of God. See Rom. i.

10,20, *' Because that which may be known of God, is manifest in them, or to them; for

the invisiUe things of him from the creation of the world are clearly seen, being under-

sUK)d by the things that are made, even his eternal power and Godhead, so that they are

vitfaoot excuse,'' verse 4; ** Their line is gone out through all the earth, and their words

to the end of the world," that is, to the extremest parts of the earth, that stately fabric of

celessial bo^ea is seen, as if it were exactly done by line and square, which serves instead

(d wwds, Ac. Bom. x. 18. For their line we read their sound, because what is said in

tiw Paafan of the motion of the celestial bodies, the apostle elegantly accommodates to the

course of evangelical preaching. Genebrand says, that the Hebrew word signifies indeed

ft line, bat tiie Septuagint reacts the sense, whom the apostle followed, (that being the

most osed and received version). Verse 5, " The going forth of a bridegroom out of his

cbunber, and his rejoidsg," is by the same metaphor ascribed to the rising sun, to his

never ceasing, and most swift course.

PsaL Ixv. 12. " The littte hills are* girded with joy on every side;" verse 13, " The futures are clothed with flocks, the vallies are also covered over with com; they shout for isj, they also ring." The ornaments of the earth, which by the blessing of God it every «^ eDJoys, are expressed by this metaphor. Mathesius says, '* that the metaphor oi t^^^t Terse 12, is to be expounded of the various and winding veins of metals in the boBKaoftheearUi.'*

hal Ixxvii. 16, *' The waters saw thee, 0 God, the waters saw thee: they were afraid; depths also were troubled." He sp^iks of the Red Sea being divided, and the peo* pfe of Israel matching through the middle of it, which is described, Exod. xiv. But tbe tease of seeing^ and the passion of fear, is attributed to the waters by a prosopopeia, ^ to see here si^^ifies to experience; as if he had said, they have experienced thee, and feh thy power, when by a strong wind they were cut, and the bottom of the sea became ulttd, to make a way, or passage for thy people. They are said to fear; when at the c'^'imisod of 6od» like trembling persons, they fled from their place, against their nature» ii»i hjr the tremendous omnipotency of God stood as a wall on either side» as it is said of the same miracle, Psal. cxiv. 8) *' The sea saw it, and fled," &c., verse 6, " What ailed tiiee, 0 thou sea, that thou fleddest ?" &c.

^ xcviiL 8, '* Let the floods clap their hands t let the hills sing," so the Hebrew, Th^ things are described to inanimate creatures, to stir Up tnen to desire after the B^'iBing of the Lord. So Psal. xcvi. 11,12, &c. More examples you may see, Psal. oii. 16, with Job viL 10, and viii. 18, Psal. civ. 19, Cant. L 16, Isa. iii. 26, with Job i. 20, and Ji. 13.

^^ Isa. V. 14, '* Hell (others translate it sepulchre) hath enlarged her soul," so the Hebrew, *uid opened her mouth without measure.'' By a prosopopeia he compares the insatiable wndition of hell, or the grave, with the unsatisfied gluttony and luxury of the ws, and foretek the punishment, that God m his wrath will therefore inflict upon ^^m. Jerome in his commentary upon this place says, ** Hell is said to have a soxd, ^tlist it n a living creature, as some erroneously conceit, but because by words of ■Bonan custom we may express the s^ection of things insensible: it is insatiable, be«

* JSxuHaiione coiiet acehigun(^r»

^

94 FBOSOPOPEIA.. [book ]

cause it can never be filled with the multitude of the dead. See more examples Isa. zxiv. 4, and xxxiii. 9, Jer. iv. 28, and xii. 4, Lam. ii. 8, Hosea iv. 8, Joel L lO, Amo i. 2, &c.

I8a.xxiv. 23," Then shall the moon blush, (so the Hebrew,) and the sun shall be asfaam&l when the Lord of Hosts shall reign in Mount Sion," &c. This prosopopeia intamat^ thi light of divine grace in the church; as if he had said, the glory of the sun or moo:] will be nothing, if compared with the glory of him that rules in the churcb of God] Isa. Iv. 12, '* The mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.'' By this most elegant prosopopeia likewise spiritual joy in the kingdom of Christ is figured, as ch. zliz. 13, where the heavens and mountains are excited to singing, by the same prophetical voice. And Jer. li. 48, *' Then the heaven and the earth, and all that is therein, shall sing for Babylon," &c. ; by which hyperbolical prosopopeia, an immensity of joy for the destruction of Babylon, and the deliverance of all true Israelites is set forth; Lam. i. 4,'' The ways of Sion do mourn, because none come to the solemn feast." This intimates a forsaking of the solemn ^arshij^ of God.

Hosea i. 21, 22,'' And it shall come to pass m that day, I will hear, saith the Ltord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the com, and the wiae, and the oil: and they shall hear Jezreel." Besides the gradous blessing of God, the connexion of first and second causes is fidrly intimated by this speech. Jez-reel, that is, the congregation of the faithful, (which according to this name, is the seed of God,) does as it were, cry, that is, expects com, wine, and oil; and these, as it were, cry to the earth, that they may receive juice and nourishment from it, for their nourishment and increase. And the earth, as it were, invokes heaven for heat, rain, showers, dew, snow, winds, and celestial influences: and the heavens, as it were, invoke God, the chief Cause of all things, without whom no second causes can effect or produce any thing, and who when he hath a mind to pumsh, can " make the heavens as brass, and Uie earth as iron," Deut. xxviii. 23, and detain the fructifying rain, Jer. xiv. 22; but here being gradous and propitiona to men, he is pleased to hear, giving power to heaven, that by clouds made of collected vapours, and by various fructifying ways it should influence the earth; and *' the heaven shall hear the earth," by giving rain, and other things needful to make it fruitful-—'* And the earth shall hear the com, the wine, and the oil," and other things growing upon the earth, whilst moistened from heaven it gives them juice and vigour: '* and these shall hear Jezreel," that is, they shall answer the prayer or desires of the godly, and so shall divine blessing be conveyed to them, &c.

Jonah i. 4, ''But the Lord cast forth a great wind into the sea, and there was a mighty tempest m the sea, so that the ship thought to be broken,'* so the Hebrew, that is, it was like to be broken, as if the ship had a mind. Some explain this by a metonymy of the thing containing; that is, they that were in the ship thought that they must speedfly suffer shipwreck.

John iii. 8," The wind bloweth where it listeth, and thou hearest the sound thereof, bat canst not tell whence it cometh, nor whither it goeth;" &c. A will and walking is attributed to the wind and air, to signify its various wonderful vicissitudes unknown to man; upon which Erasmus in his paraphrase excellently sa)^s, " This air by which we are vegetated, and whose power and utility we only feel, is very subtle, and is called a 8[Mrit or wind; and this spirit is not restrained at the pleasure of men, but is carried by its own force, by which it is known to diffuse itself throu^ all thin^, having a wonderful power over ail corporeal things: sometimes giving life, sometimes death. Now calm and silent, then more violent, sometimes blowing from the east, sometimes from the west, and sometimes from other different quarters of the world. And discovers itself by the effect: you hear its voice, when you see nobody, neither can it be grasped by hands; you feel it present, but you see it not coming, neither can you teU whither it goes at its departure. The new birth is like it. The minds of men by the Spirit of God are carried away, and transformed by secret breathings. The inefliEtble power and effect of it is felt, but what is done is not dis-

cerned bf the eyes. And so they that are bom again, are not now actuated by a human and canal spirit, bat by the Spirit of God, who quickens and governs all thmgs. See

RoHLTilL 2k

To this doss heUmg some Nouns, and some Verbs.

1. iVowu, as when arrows are called the sons of the quiver, Lam., iii. 13, because ibey he hid there, as a child in the womb, Psal. cxxvii. 3, 4; so sparkles are called ** sons of baming coals," Job v. 7, for in both places the Hebrew is so). A tongue is ascribed to fire (laa. v. 241, and flame, because of some similitude betwixt a tongue and tlie tspenng &me. See Acts ii. 3. A tongue is also attributed to the sea, Josh. xv. 2, 5, iriuch is to be understood of a bay in form like a tongue; so the tongue of the Egyptian sea, Isa. xL 15, is a certain bay or river, &c. The (oblong) wedge which Adian took, is called, in the Hebrew, " a tongue of gold," Josh. vii. 21. A hand is attributed to a sword, J<^ v. 20; to a flame of fire, Isa. xlrii. 14; to hell, Hos. xiii. 14, by which (u in our tranalation) their power is understood. The beginning of a party-way is called the mother, and head of the way, Ezek. xxi. 21.

2. Fef^; hrtaA is said "to be gone away," when it is spent, 1 Sam. ix. 7, see Rev. xvin. 14 A city is said to cry, Isa. xiv. 31; so is a stone, Habak. ii. 11. '* The hire of labourers defrauded," Jam. v. 4, which denotes the grievousness of the sin or punishment See Luke six. 40. ** To eat," is ascribed to consuming fire. Lev. x. 2, Job i. 16, Nah. xiL 15; to the destroying sword, 2 Sam. ii. 26, Isa. i. 20, Jer. iL 30; and to a land or region, Nnmb. xiiL 30, either because being hard it wasted men's strength in tilling, •r because of the nnwholesomeness of the air. To heal, cure, or revive, is put for re-psirii^ decayed buildings, 1 Chron. xi. 8, 2 Chron. xxiv. 13, Neh. iv. 2, 1 Kings xviii. 30. Healing is put for blessing the land, 2 Chron. viL 14, Psal. Ix. 3, 4; for making tbe waters wholesome, 2 Kings ii. 21, 22, Ezek. xlvii. 8. See more examples. Gen. vm. 10,14, xxiiL 16, Cant. v. 5, Jer. xxiiL 9, and v. 28, &c.

5. Sometimes kingdoms, provinces, and cities, (which are, as it were, incorporate bodies) are spoken o( aa if they were a single person, as

(L) Tlie people in general, as Isa. i 5, 6, expounded ver. 7, 8, 9, Deut xxxilL 12, I& vn. 20, viiL 8, and xxx. 28.

(2.1 Of the whole people more specially, but less firequently, Lam. iii. 1, Isa. vii. 20.

(3.) Of a whole dty the Scripture spcnJiB as of a woman, Isa. xxxii. 9. An evident ounple of this prosopopeia you will find Isa. i. and Lam. ii., see also Isa. xxxiL 11, with Ter. 9. Hence the people of the Jews are proposed as a fisuthless and adulterous woman, ^er. in. 1,3, 4, and iv. 30, Ezek. chap. xvL and xxiii., by which the coi^unction of the <^>Qrdi with God is compared to human wedlock. God himself is proposed in this alle-Cvy ss the Husband, the commonwealth of Israel as the mother, out of which sprung the two kingdoms of Israel and Judah, which are compared with daughters (Ezek. xxxii 2, " There were two women, the daughters of one mother;" ver. 3, ** and they committed vbandoBs in Egypt;") and when they were espoused m a covenant way to God, they nK)st wickedly fbraook him, and committed firequent adulteries, Ac, for they are spiritual *<^>Itenei and whoredoms, which Jehovah so often reprehends and detests by lus pro-P^ wben joined by impenitence, Exod. xxxiv. 15, 16, Deut xxxL 16, Judg. ii. 17, !«• i. 21, and hriL 3, Nah. iiL 4, &c, Isa. xxiii. 15,16,17.

(4) "Die name of mother is attributed to a city, 2 Sam. xx. 19, by which the chief, or metr»pQlit8]i cily, is understood, fiK>m whence the rest derive their original, and owe sub-If^ to, Joah. XTiL 16, Numb. xxi. 25, Judg. xi. 26, 2 Sam. viii. 1. The whole people of God are called mother, Isa. 1. 1, Hos. ii. 2, because it begets, or ought to beget ^fntoal sons to God. Hence it is translated to the heavenly '* Jerusalem," the New

Testunent church, GaL iv. 26.

(p.) The name of daughter and virgin, is often attributed to a people or city, either ™nctly or conjunctly, PsaL xlv. 12, and cxxxviL 8. " Daughter of Babylon," is put for the kingdom of Babylon; so Lam. i. 6, and i. 2, &c. " Daughter of Sion," for the Pfople of the Jews, and hence. Lam. ii. 2, she is called the ''Daughter of Judah," so Zech. ix. 9. Isa. i. 8, x. 32, xvi. 1, xxxviL 22, Jer. iv. 31, vi. 2, Micah iv. 10,13. Zeph. ^ 10,14, Ac. So the virgin of Israel, Jer. xxxi. 4, 21, Amos v. 2; sometimes virgin aad daj^ter are joined, as Isa. xxiii. 12, xxxvii. 22, xlviL 1, Jer. xlvi. 11.

•

1. When the name of virgin is attributed to the people of God, some sa^ it is with respect to the true worship of God, observed by them, without corruption, because floch as depart from its purity, are called whorish and adulterous, iqpon which Jerome* 8ays> ** Sion and Jerusalem is therefore called a virgin and daughter, because when all other nations adored images or idols, this alone preserved the chastity of religion, and the adoration of one divinity;" but Drusius denies this (Lib. 16. obser. cap. 5), from two xeasons, first, because with respect to Israel she is rather called the wife of God, and i^rhen sba worships other gods, a whore. Secondly, because the Scripture calls Israel a viz^gin, even when i^e adores false gods, Amos v. 2, and Jer. xviii* 13, " The virgin of Israel hath done a very horrible thmg;" others, and a third reason, bemuse Babylon and Kgypt sxe also called virgins as before, which yet were fidl of idolatry and impiety. But Drusius thinks she was called a virgia before the captivity; and was so no more when ahe was subjected to a strange yoke. Brentius f says, '' That Jerusalem was called a virgin, either because its kingdom was a free monarchy, and did not serve any foreign kiotg, but had a king of its own nation, as a virgin is not subject to the yoke of any strange man: or because, as a virgin yet untouched or uncorrupted by man, the city Jerusalem was not yet spoiled by any enemy, nor her citizens translated elsewhere." But Drusius objects that place, Jer. xviii. 13, to himself, for Jeremy prophesied after the ten tribes vrere carried away, and yet he calls Israel a virgini which doubt, says he, may be resohred, by understanding by virgin, the people of the Jews, so called in specie, as not yet ezhaosted by a total carrying away, as ver. 11. But although this may satisfy that doubt, yet Lam. ii. 13, strongly confotes this interpretation of Drusius, where Jerusalem is called the virgin and daughter of Sion after its total devastation by the Babylonians. So that vir^ is put for the congregation of the people, under what drcumstances soever they were, by a prosopopeia. And hence the Chaldee translates it a congregation, pec^e, or kingdom.

2. By Israel we are to understand the land, and by virgin or daughter the inhabitants; for the ancients were wont to call their country, their moUier*

6. The Scripture speaks of certain acddents, as if they were men, and had a faody» which kind they call Somatopeia, as Gen. iv. 7, " And if tiiou doest not well, sin lieth at the door.'' Sin is here proposed as lying at the door like a night watchman; whereby is noted that a sure punishment will follow ill-doing, as a watchimm sleeps not, but observes all things, and discovers what is evil or hurtful, in order to punishmenti

There are other places where the body, as it were a person, and its actions are attri* buted to sin, as Isa. liz. 12, Jer. xiv. 7, Acts vii. 60, Rom. vi. 6. It is emphatically called the '* body of sin," because it struggles vrith so great force, soliciting ua stron^y to do evil) as if it were a living body, or something existing by itself.

Horn. vii. 9, " Sin revived and died " By the knowledge of the law, sin is known, then conscience makes a man tremble, and a fearful consternation follows, by which mas sees nothing before his eyes, but eternal death, as the reward of hu sin, for the consideration of the commandment broken by it, makes it " exceeding sinful," ver. 13; and in the following verses it is brought in as a cruel tyrant detaining the miserable sinner captive, dwelling in him, and warring against the Spirit, not that it will be a perpetual conqueror m the r^enerate, for that will not be, Rom. vi. 6,12,14, &c., but for that unavoidable repugnancy which naturally remains in the flesh against the Spirit, whilst the regenerate man lives m this life, ver. 24, see Col. ii. 11, ilL 5; where the members of this body of sin are recited, as fornication, undeanness, inordinate affections, evil ooncn-pisoence, oovetousness, &c., by which the will and reason are depraved, as the body by its members. Compare the following texts together, Jam. i. 14, 15,18,1 Pet ii. 11, Jam. iv. 1, Rev. xviii. 5.

To this class also belong. Gen. xxx. 33, " So shall my righteousness answer (or wit-ness) for me, when it shall come for my hire before thy face;" that is, the future event shall declare that God has an account of my righteousness, which you shall then evidently see, &c., here witnessing which is the proper action of a person is attributed to righteousness. Punishments are called witnesses, Job x. 17, with xvi. 8.

* Commentary upon Isa. ixxvii. t 1a 1u> xxxrii* 23.

F^ boczT. 10, " Mercy and tnith are met together, righteousness and peace have kissed each otiier;" the affinity and conjunction of those virtues or graces is set before our eyes hy tiie similitude of Persons, who after the manner their country do, at meeting, embrace and kiss each other* in testimony of friendship. He speaks of the kingdom of Christ, exptesmg its blessings and manner of administration by this prosopopeia; verse 12. It is said, that " righteousness shall look down from heaven; that is, the righteousness of Christ, through whose merits we become justified before God," Bom. i. 17—^iii. 22. It is said, verse 13, " That righteousness shall walk before him," that is, to testify his gndons coming and presence; Isa. lix. 14, *' Judgment is turned away backward, and justice standeth ahi off; truth is fallen in the street, and equity cannot enter." Here is an elegant prosopopeia of virtue and piety, intimating how scarce they are, and how rarely ioimd amongst men.

CHAPTER X.

OF HKTAFHOBS TAKEN VSOH €K>D, ANG1X8, EEAlflSK, AMD THE BUBICENTS.

It was said, chap, vi., that there should be a general division of this trope into the distinct fbnntains and classes of metaph >rs, which with divine help, shall be essayed in the following chapters. The clsief division of universal beings is into the Creator, and the creatures. From the Creator we shaU produce some. But from the ereatnres there are abundtmce of metaphors taken in scripture, which we shall endeavour to make plain.

Metaphors taken from Ood.

As, sometimes from his name, sometimes from his actions. His Hebrew name D*nSi, Ekkim, when taken properly, belongs to none, but the only true and eternal God, and beouise it is of the plund number, it intimates the mystery of a plurality of Persons in one most ample Deity. See Gram, Sacr, p. 87, 376. But metaphoricaUy this name is attxi-Voted to creatures also, as,

1. To Angels^ who are endued with more eminent power, and more abundant ^^inneaB, than any other creatures, as Psal. viii. 5, " Thou hast made him a little lower than (Elohim*) the angeb," as the Chaldee, the LXX interpreters, Pagninus, and our translation render it; but we have a most certain interpreter, Heb. ii. 7, viz., the apostle, who, expressly quoting this text, says,'' But thou hast made himf a little lower, Ti %mf apj/yOuMfs, (tipar AngehueJ than the angels," see verse 9, where the same is repeated. In both places, it is spoken of Christ, with respect to his state of humiliation; an evident specimen is the^angePs comforting him, in his agony in the garden, Luke zxS. 43. So PsaL Ixxxvi. 8, and xcvii. 7, 9, where the word, Elohim, is put for angels, as it eq»res8ly appears, Heb. i; 6. The meamng is, that there is no power so sublime but nmst be subject to the sovereignty of God's kingdom.

2. To men of eminent dignity and his substitutes on earth, by whom God governs, judges, informs, and helps men, as if he had metaphorically called them divine men, Oen. vL 2, ** The sons of God saw the daughters of men," &c. The Chaldee renders it, [sons of greit men] or grandees: Pagninus, the sons of princes. Brentius, in his com* ment upon this place, thus expounds it, ** the sons of God, j; are the principal sons and heroes of the Patriarchs, in whose hands, because of the right of primogeniture and other gifts of God, the chief authority was lodged, and who in doctrine and example 0Q§^ to go before others, as the princes and heads of the people, as judges and ptmoes axe in other places of scripture, called gods. But the daughters of men were otiier women of the families of the Cainites, or without difference, any maids or

* The Gods. t Or ft little while inferior to.

i KfU Iki tuntJUu Patriareharum praeipui, ei Etroett penet quos erai, ^c,

H

women of the eommon and vulgar sort, that you may understand that the princes, who ought to he an honest example for others, took to themselves at th^ pleasare^ any that they met and liked, whatever they were, whether kinswomen, or such as were of afiinity to them, whether honest or dishonest. These things were wickedly done, for here was a neglect of consanguinity, which the law of nature commands, contempt of parents, and superiors, and an indulgence of polygamy, or having numy wives, and rash and causeless divorces," &c.

Exod. iv. 16, ** He shall be to thee a mouth, and thou shalt be to him a God" (we translate instead of a mouth, and instead of a God,) the Chaldee renders it '* for a prince or captain," that is, thou shaJt be his chief magistrate, telling him what he shall say to the people. So God speaks to Moses, Exod. vii. 1, *' See, I ^ve made thee a god unto Phaiaoh^" the explication follows, verse 2, '* Thou shalt speak aU that I command thee; and Aaron thy brother shall speak unto Pharaoh." Moses is called the god because of the commission or embassy he had to perform, in those wonderful works before Pharaoh. So judges are in the Hebrew, called gods, Exod. xxi. 6, and xxiL 8, 9, 28, so 1 Sam. xxviii. 13, that spectrum or apparition in the likeness of Samuel, is so csdled, Psal. Ixxzii. 1, "Hejudgeth among the gods," that is, among the judges. See verse 6, " I have said ye are gods," from which Christ argues, John x. 34—36, that he, was much more the Son of God. See Psal. cxzxviii. 1, 4, and cxix. 40, " I will speak of thy testimony before kings, and not be ashamed:" which kings are elsewhere called gods, &c.

It is also attributed to idols, Exod. xxiii. 24, Isa. xxxvL 18. But it is by a metony* my of the adjunct, by which the opinion of men is put for the thing itadf, as chap, iv. before-going. For idob are really things of no value, as Lev. xix. 4, Psal. xcviL 7, Isa. X. 10, and xix. 3. Yea, no gods, 2 Chron. xiiL 9, (1 Cor. viii. 4,'' an idol is nothing in the world") but they are worstopped by idolaters as gods, or at best, by them they pretend to worship God. Hence tfaey are called gods, with the addition of another worl^ as Exod. XX. 3, strange gods. Dent. v. 7, Josh, xxiii. 16; gods besides the Lord, Exod. xxii. 20; molten gods. Lev. xix. 14; new gods, Judg. v. 8.

The Greek name of God is Biof, Theosy which is metaphorically ascribed to the devil, 2 Cor. iv, 4. " The God of this world hath blinded the minds of them which believe not," Ac. For as the true God administers the kingdom of grace to such as believe in him, and is by them religiously worshipped; so Satan infuses his malignity into unbelievers, Eph. ii: 2, 3; who obey his will, command, and seduction. Upon whidi Erasmus in his annotations, says thus, " the devil is not really a god, but he is so to them, who prefer him before Chnst, just as to covetous men, their money, or mammon is a god, and to their heirs their luxury is a god, and {homo hondni Deus^) a man is a god to a man, as the proverb runs." And in tiie paraplmtse— " whatsoever any person hearkens to (obeys or (prefers before, or more than God, he makes that his GoX"

This name is also attributed to the belly, Phil. iii. 19, ** Whose god is their belly," that is, such account their chief good and felicity to consist in the satis&ction of the desires of the flesh, and prosperity in this world, without suffering any persecution for the sake of Christ. Whatsoever any person puts the chiefest value upon, is to him a god, if he slights his true God. In the New Testament also the name of God is attributed to idols. Acts vii. 43, and xiv. 11, by a metonymy, as was said of the name, Elohim, by the opinion of men, as Gal. iv. 8, fjun fuatt orrts S«o< {me phusei ontes theoiy qui natura noH sufd DU, *^ who by nature are not gods,'* but by the depraved imagination of idolaters, I Cor. viii. 5, J^tyo/upoi ^ot, {legomenoi theoi) who are called Gods by idolatrous men, but are not really so. And to these that one and true God is opposed, verse 6. So much for the name of God. To which metaphor some refer when the names of God, c^ (ElohimJ nw (Jehovah) *m (El) are added in the room of an epithet for divine, chief, or most excellent. Vide Gram, Saer, p. 58, seq.

As to the actions of God the word creation Hii {Bara) properly signifies to make any thing of nothing, which God alone can do. But metaphorically it is translated-to the other great works of God, as Exod. xxxiv. 10, '' I will do marvels, which were Hot created in the whole earth," <S;c., that is, such wohders, and so many, as never yet \vere done in the world. Numb. xvi. 30, " If the Lord will create a creation," so the He*

brew, that is, if he will afford a new and nnheard-of nkirade, such as was the swallowing op cf the eardi, which then happened to the seditions. See Isa. xlv. 8.

More eqiecially it is taken for the restoration, and renovation of men, whether in this life hy the word of &ith; or in the fiiture, hy a dear and heautiful vision of God, Psal. li. 10, " Create in me a clean heart, (the explication) and renew a right spirit within me.'* It ia as well the work of God to create a pure heart, that is, to convert and regenerate a man, cleanse him from sin, justify, and save him, as it is to create him. The impurity, therefore, of our hearts can with no human strength or art he purged away, but we have need of the Creator's work, and the Eedeemer's virtue and power, to make us new creatuies. John L 12, '* But to as many as received him, to them gave he power to become tLe sons of God, even to them that believe on his name."

F^ di 18, ** and the people that shall be created shall praise the Lord," that is, the church that shall be restored and gathered by Christ. For this Psalm treats of that and his Idngdom of grace, as is alleged, Heb. i. 10, 11,12, Isa. Ixv. 18, *' Be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy." That he speaks of the glory of Christ's kingdom and church here, is evident by the following verses; for its restitution and the whole celestial admi* nistradon is expressed by the word creation, to indicate the omnipotency and most powerful operation of Christ; verse 17, there is mention of the creation of a " new lieaven, and a new earth," in the same sense, which promise shall be most perfectly inlfilledm eternal life, as Isa. bcvi. 22, anl 2Pet. iii. IS,—^Eph. ii. 10, ** For we are his worlooanship, seated in Christ Jesus uuto good works," &c.; that is, regenerated and renewed, in the image of God. See Psal. c. 3, Isa. xxix. 23, &c. This is that new creature of whom it is said, 2 Cor. v. 17, '* If any man be in Christ, he is a new crefttore;" that is, he is renewed by the Holy Spirit, to lead a new and holy hfe in the faith of Christ What is corrupt in man by sin, is restored and reformed by re-graerationand renovation; and so the image m which man was at first created, but lost it because of his sin, begins to be restored; very fitly therefore is the regeneration and renovation of a man expressed by the term creation, for God alone is the Author and cause of both.

OfMeiapkors taken from Angels,

The creatures of God are divided into invisible and visible. The invisible are spirits acvfUBtti, (ammtUoi) without bodies, and by them we understand angels, because beii^ in their own nature incorporeal, they cannot be seen by human eyes. The visible are whatsoever things have an existence in this whole universe, whether they be simple or niixed bodies. There are good and bad angels, and from both, some, though not iBany metaphors are taken.

L From the good angels, some think that the ministers of the gospel are by a me^ ta{^r called angels, Judg. ii. 1, Hag. i. 13, Mai. ii. 7, iii. 1, Matt. xi. 10, Mark L 2, Luke vii. 27, 1 Cor. xi. 10, Rev. i. 20, ii. 1, 8,12,18, and iii. 1, 7,14; and hence, not improperly imply an analogy, from the holy angels of God to the prophets, and oUier preadiers of the Word. But the Hebrew word Ih^ (Malae) and the ^^rreek «y7cXof, (Angelas) being an indifferent and common noun, denoting any mes* senger or l^(ate, it is better to understand that term properly, because ministers of the go^pd are really, and not metaphorically, God's ministers.

Exod. xviii. 14, the kmg of Tyrus, is called by a metaphor, the anointed :ivo (Cherub) by whidi term angels* are called. Gen. iii. 24, and Ezek. xxviii. 14, "the corering Cherub." As if God had said, as angels amongst created things are by latore and ministry commissioned by me, for the protection of men, so thou, (king of Tynis) didst, in tlmie own conceit and fancy, judge thyself. This metaphor alludes to Qm. ill 24; as Junius and Tremellius in their notes say. " This is a most elegant

* Thcf tre ciUed CkerihtmSf from the Hebrew word BaheabA, to ride, because Ihc Lord rodb bfetiiixt *««,Pial.xTin. 10.

n 2

description of that Koyal Majesty, by comparing it to that cherub, which was placed by God in the garden of Eden, Gen. iii. 24, for as an angel, was appointed to keep that garden, and armed with that flaming sword which turned every way, it was a terror to all, so thou, king of Tyrus, since the kingdom became thine, c^dst &ncy thyself equal to the angeb of God in glory." Some think it has respect to those angelic^ figures placed in the sanctuary, Exod. xxv. 20,'' covering the mercy-seat.'' Riding upon a cherub is attributed to Goc^ Psal. xviii. 10, 2 Sam. xxii. 11, when the speech is of'' winds, storms, clouds, and tempests," to which this name is ascribed by reason of their vehement swiftness, and dreadful effects. The Chaldee renders it, '* And he is revealed in his magnificence upon the most swift cherubs, and he is led in strength upon the wings of the wind."

2. As to what respects evil angels or devils, Christ calls Peter Satan, when he would dissuade him firom suffering. Matt zvi. 23, Mark viii. 33, " Get thee behind me, Satan." Borne* take this as a noun i^pellative, and so, t^v (Satan) signifies any adversary, as if Christ had said; ^'give over to contradict the will of my FaUier: it is thy part to follow, not to go before. Now thou gainsayest, studying to hinder what will save mankind, what the Father will have done, and what becomes me to do. Thou desirest to be a partaker of the kingdom, and yet thou hinderest me, that am hastening willingly to the cross whereby it is to be purchased; where you see me go, (viz. the Ungdom of heaven,) there you ought also to bend your course. Thou dost not yet savour of God, but led by human affections, resisted the Divine wilL Hinder me not therefore, thou unprofitable monitor, but follow behind me, and rather act the part of a disciple than a master." But because our Saviour uses not the Greek amm<|UMr, AfiUkemenasJ or (amitms (Aniidikos) which signifies an adversaiy, or opposer, but the Hebrew, or Syriac, Satan, by which always the devil is understood in the New Testament, and Christ uses the same phrase to the devil, Luke iv. 8. It is more rightly said that Christ calls Peter Satan by a metaphor, because in his opposition he acted the devil's part, in giving satanical counsel, directly contrary to the will of God. From whence Lutherf faiily infers this maxim, " that whatsoever Peter, wiUi the universal college of apostles, speaks from his own sense in divine matters, and not by divine authority and revelation, as verse 16, 17, 18, is to be accounted diabolical and opposite to Christ: see 1 Cor. iii. 11, and xvi. 22^ Gal. i. 8, 9, 2 Pet i. 19, 20, Ac. And ^en he adds, that Christ in this passage, with Peter and his apostles, prefigured the future history of his whole church, to wit, that there should be some true confessors of Christ, viz., good bishops and martyrs, who should confess and preach Christ, the Son of the living God, purely, by the example of Peter speaking firom the Bevelation of the Father, But because the same Peter and the apostles a little after savour of the flesh, yea, and as Christ says, become Satan's, it signifies that after the successors of the aposties and good bishops, there would come devilish bishops: and that at length he that would usurp Sie title of Peter's sole and only successor, should follow Satan as his father for revelation, and would seek not the kingdom of God, but of the world. Which prophecy we see most palpably and horribly fvdfilled," so &r Luther.

John vL 70, Christ calls Judas Iscariot a devil, because he was like him in lies and treachery, and so signally malicious that the scripture says, he was of the devil, John viiL 44,1 Jolm iii. 8; " And the son of the devil," Acts xiil 10.

Metaphors taken from heaven.

Corporeal or bodily creatures, according to their physical distinction, are either simple or mixed and compounded. The simple are heaven and the elements, or the ethereal, and elementary region of the world.

Heaven properly agnifies that uttermost celestial body that incloses or compasses the dements, and is the receptacle of the stars and constellations, Gen. i. 8,14, &c., Gen. xv. 5, Pnd. viii. 3, and xix. 1, 5, Tsa. xiv. 13.

* Emm, Pare^au, x^vS^y t Tim. 4 iai,fol, S6S.

Abo the airy r^on which is above us, and this either in coignnction with the ethereal or stany heaven, Cren. i. 6—9, (where by the mention of the " waters being gathered together imto one place under the heavens,** is intimated, that also, to be a heaven, which is next and immediately above them, which is the lower region of the air,) or separately froni it, and so only the air, Deut. xxviiL 23,1 Kngs viii. 35, 2 Giron. vu. 13, Job i. 16, andiL 12, Paal.viiL 8, Matt. vi. 26, Luke Ix. 54, and ziL 56. ButmetaphoricflJly,heaven is taken:

1. For diviae glory and infinite majesty, which is called ftn Mrfo^xrw, (phos apranton,) ligfat maeeeBsible, or '^which none can af^itoach to," 1 Tim. vi. 16, by reason of similitude, from the greatness, splendour, beauty, and elegance of heaven, to which we may refer the words of Bonadventure,* ** Corpus quod est surswn dicUur Coelum" &c, " The body which is above is called heaven, because it is capacious, secret, and quiet; and because this threefold propriety is found in the celsitude of the Divinity, it is therefore called heoren; it is capacious, in the immensity of power; secret, in the depth of knowledge; tsd quiet, in the tranquility of delight This is superior to all heavens, not by situation, hot d^rnity; and greater than every heaven, not by extension, but from his own immen-nty, l^ which he is beyond all, but not excluded," Ac.

So it is taken when ''God is said to dwell in heaven," P8al.iL 4, 1 Kings viiL 89,43, Ac., so Dent. xxvi. 15, ''Look down from thy holy habitation, from heaven, and bless &y peo^e," Ac., so it is said of Christ, that "He came down from heaven, John iii. 13, Slid vL 33,50, 51,1 Cor. xv. 47, that is, he went forth from that inaccessible light of dirine majesty, and manifested himself in the flesh. And the same throne of majesty is in the heavens, Heb. vni. 1, and i. 3, to which Christ as (God-man) in his state of exaita-tioa went See John xvii. 5, Heb. viL 26, "Made higher than the heavens;" Eph. iv. 10, "aseended np far above dl heavens, that he might fill all things." See PsaL viii. 1, 2, sod cviiL 5, Ac. By which places, not so much the height of Uie place, as the sublimity of the divine majesty is expressed.

2. Heaven is metaphorically taken for the spiritual kingdom of God, and that state of happiness wherein he manifests, and communicates himself to angels and men. And that is,

(1.) Of grace, viz., the gathering and gracious government of the church militant in thb life, to which belongs the appellation of the kingdom of heaven, oftentimes attributed to tiie ehnrch. Matt xiii. 11,24,31,33, xx. 1, and xxii. 1> &c. So when it is said, " To plant a heaven," Isa. li. 16, "and to create a new heaven," Isa. Ixv. 17, by which phrase ^ restoration of the churdi by Christ is noted, which is begun in this life, and completed in eternity, 2 Pet. iiL 13; the reason of the comparison is, because as the natural heaven is very fu distant from the earth, so the ways of God in ruling his church, and giving Uessedness to believers, do exceedingly surpass the manner of earthly administrations, Isa. Iv. 9. And in the natural heaven, all things are in the exactest order, fiill of light and ladianoe: so God in his church, is the God of order and peace, 1 Cor. xiv. 33, leading, teaching, and saving his people by a most convenient order of mediums, and that by the I^ht of his saving word.

(2.) Of glory, viz., the eternal and unspeakable felicity of angels and holy men, in the beholding and perfect fruition of the glorious God. To which belong those phrases, Uatt. xviiL 10, "Their angeb in heaven behold the &ce of my Father;" the speech is of the angels appointed as keepers of the little ones; by which it appears that the angels, thoQg^ acting on earth for the good of Christians, are nevertheless really in heaven, tbat is, iu a celestial state of blesscihiess. Matt. vi. 20, " Treasures are said to be laid up in bearen." Luke xii. 21, " To have treasures in heaven." Phil. iiL 20, " To have our con-Teiaation in heaven;" by which phrases faith, and Christian hope, aspiring, and tending to eternal blessedness, is to be understood. From this heaven Satan is said to fidl like light-^, Luke z. 18. " Satan (says Llyricus,) fell not from a place, but from his degrees of ^igmtjr, to wit, from the favour of God and spiritual blessedness, into the p(reateat wickedness, ponishment, and eternal and spiritual calamities." Of the scope of these words of Chiist, Erasmus says thus, "Jesus, that he might fortify their minds against that disease of nm giozy, which even the saints are sometimes tainted with, proposes the example of

* Xdd; tenUnt, disi, 2. m.

Ludfer to them, who for his pride was suddenly cast down from so great felicity. I sa^e (says he,) Satan falling from heaven like lightning. His dignity in heaven was very eminent, and yet for the swelling pride of his mind, he is flmig from the highest (glory,) to the lowest (wretchedness;) how much more ought you to heware of pride, who carry a mortal body about you, obnoxious to all perils." But others understand this of the power and efficacy of Christ, which by the preaching of the apostles he put forth, to which Satan against his will was forced to give way, and was, as it were, cast down from the height of that power which he exerdsed over men.

In heaven, we are also to consider the ornaments of it, as the luminaries, as they are called. Gen. L 14; the sun, moon, and stars, which are the organs of li|^t. The sun and moon constantly shhiing, do metaphorically denote eternal blessedness in heaven. " Thy sun shall no more go down, neither shall thy moon withdraw itself," Isa. 1x. 20. The explication follows, **for the Lord shall be thine everlasting Light, and the days of thy mourning shall be ended." See Jtev. zxii. 5. Such things as ooncem the state of the chnrdi in this life, and heaven, are mixed in this chapter of Isaiah, as an aocorate inspection into it will show. The Ghaldee, in translating these words of tbe sun and moon, does (not inelegantly) expound them, ** Thy kingdom shall no kmger be abolished, nor thy glory transferred." The light of the sun denotes prosperity, as shall be shown hereafter; therefore on the contrary, the setting or darkness of the son, metaphorically denotes calamity, sorrow, and misery, Jer. xv. 9, " Her sun is gone down while it was yet day;" Ghaldee, "their glory is translated in their life-time;" that unexpected and most heavy calamities are treated of here, the foregoing and following verses show. Amos viii. 9, ''I will cause the sun to go down at noon, and I will darken the earth in a dear day;" that is, I will suddenly overwhelm you with heavy strokes and calamities. So Micah iiL 6, Joel ii. 10, and iiL 4, Isa. xiii. 10. On the other side, an increase of the sun and moon's light, metaphorically signifies great spiritual happiness; Isa. xxx. 26, " The light of the moon shall be as the hght of the sun, and the light of the sun shall be seven-fold, as the light of seven days," &c.; as if he had said, the help which I will afford you shall be so great and illustrious, that in that time the two luminaries of the world, the sun and moon (as if they would congratulate the deliverance of the people) will be more cheerfrd, and more shining than they were wont to be. Some refer this to a hyperbole.

By the name of Siarsy illustrious and principal men are understood, Dan. viiL 10, '^And it (viz., that little horn, by which Antiochus is understood,) waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them." By the host of heaven, the people of God, or the church, sometimes circumscribed in Judea, is understood; but by stars, the princes or chief men, who by their administration in the church or commonwealth were of more eminency than others, are noted; hence in verse 24, it is so expounded, *' he shall destroy the mighty and the holy people;" that is, he shall destroy the highest and the lowest

2. By the name of starsy the teachers of the word of God, and Ghureh rulers, are figured, Bev. i. 15, 20, and iii. 1, which consideration fiiirly leads us to know:

(1.) Their Lord and Master, whose countenance is said " To shine as the sun in its strength," Bev. iv. 16.

1. As the sun communicates his light to the stars in heaven: so "Ghrist the Sun of righteousness," MaL iv. 2, imparts the light of saving knowledge to his flEdthful servants, 2 Cor. iv. 6.

2. ** The Lord brings forth the host of the stars by number, and calleth them all by names," Isa. xl. 26; So Christ leads forth his ministers in his church as a sacred host, against Satan and the world, and calleth them also by name, Psal. Ixviii. II.

(2.) Their office: God placed *' The stars in the firmament, to enliirhten the earth," Gen. i. 17. ^

3. The light of doctrine, which the ministers bring to the church is from heaven, and taken out of the heavenly and divine word alone, 2 Pet. i. 16, 19, which is

sweeter thaa honey, to ihe souls of such as are taught of God/' Psal. xix. 10, and czix. 103; hot to others, as wozmwood, Bev. yiiL 11, because they taste nothing but Utter-jiess and a denunciation of damnation in it.

4. A Star led the wise men to Christ, Matt. ii. 9; ministers propose only that end in preaching, 1 Cor. ii 2.

5. It is said, Ecdes. xliii. 10, " that at the commandment of the Holy One, they (viz., the stars) will stand in their order, and neyer fiiint in their watches." Of the ministers of the Word it is said, Heb. xiii. 17,'' that they watch for the souls of men;" nor ought they to be discouraged in their watches, nor fsunt because of the world's ingratitide, bat both by doctrine and good example to keep the same order constantly, and so they shall be quite difforent from these *' wandering stars, to whom is reserved the blackness of darkness for ever," Jude, veise 13, they are to take care that all things be done decently, and in order" in the church, 1 Cor. xiv. 40.

6. It is said of the stars ''that they fought from heaven, against the enemies of the people of God," Judg. v. 20. So a most grievous fight against devils is proposed to the ministers of the Wor^ Eph. vi. 12; let them look to it, therefore, that they manage their war&re rightly, 2 Cor. x. 3*—5; that they may be able to glory in the Lord, for the heavenly reward that will follow, 2 Tim. iv. 7, 8.

7. It is aaid of the stars, that together with the sun and moon " they divide between tiie day and between the night, and are for signs, and for seasons, and for days, and for years," Gen. L 14; so it is &e duty of gospel ministers to divide between the day and nigbt, Iwht and darkness; that is, to inculcate and diligently show the difference between gooi and evil, jdety and wickedness, Isa. v. 20, Jer. xv. 19, Rom. xiiL 12, 13, 2 Cor. vL 14,15, Ac. *' Also to give signs and seasons," that is, to provide so as that the public wmship of God be kept up timely and seasonably; and in their ministerial function to impart thor gifts, suitably to the wante of the flock m the respective seasons, that so, there may be no disorder or confusion—^to show also days and nights, that is, *' to proda^ the aeoeptaUe year of our Lord," Isa. IxL 2, and earnestly to inculcate the appointed day in ^ich the " Lord will judge the world in righteousness," Acts xvii. 31.

8. It is said of the stars, that ** they differ from one another in glory." '* So there is a great diversity of the gifts of the Spirit, in the ministers of the Word," 1 Cor. xii. 4, &c.

9. All the stars of light are commanded '* to praise God," Psal* cxlviiL 3, with Job xxxviil 7. So all the ministers of the word, what measure of grace soever they have re-ceired, or whatsoever gift they exercise in the church, ought with ardour of spirit to praise the Lcnrd, to serve him heartily, and vrithout selfishness or envy, to preserve mutual peace and concord among themselves; and their reward shall be certain, if they behave them-selves iaithfuDy, not only in this world, but also in eternity.

10. Stars were seen by John, worn in the right-hand of Christ, Rev. L 20. So let the ^ntUol labourers of the gospel, be certain of a most gracious protection by the omnipotent Ittod of Christ, Isa. Ii. 16, &c.; and in the life to come " they that turn many unto righte-OQSDess shall shine as the stars for ever and ever," Dan. xii. 3.

So much for ecclesiastical stars. The stars bemg obscured, sometimes denote calamity, Isa. xiii. 10, Ezek. xxxii. 7, Joel ii. 10, as was said before of the sun and moon.

The br^htest star that shines in our view is called in Greek f^to^ofof, (phoipor&Sy) in Latin, huSfer, both which words signify a bringer of light; in Hebrew it is called ^ of the root, V^ (hahd,) which signifies to ^ine, and is metaphoricaUy translated, to describe the unexpected ruin and overthrow of ihe king of Babylon, Isa. xiv. 12, *' How art thou MLea from heaven, 0 lucifer, son of the morning." That star is caUed, son di the morning, because while it accompanies the morning, it seems, as it were, to be bom of it Its course is perpetual and constant, so that it was not feared that it sboold M from heaven. And therefore to appearance, it seemed impossible, and incredible, that so great a king, illustrious, and splendid, in power and mc^esty, beyond other kmgs, (as the morning star is before other stars) should frdl from his lofty and iBBgnificent grandeur. Pope Gregory (upon Ezekiel,) and other school doctors, expound this of the devil's fall, because the prince of devils is called lucifer. But this epithet does not belong to that malignant spirit in this place, for God himself confirms ^ explication, verse 4, saying, " thou shalt take up this parable, (proverb, or taunt-H speech, for so the Hebrew is) against the king of Babylon," not against the devil.

&C. Where Chiist our Saviour, is called Lucifer, is expounded before in the chapter that treats of an anthropopathy. Besides the phrase eumf w^ttnos, (tuier prokias) ttMa nuOu-tina^ the morning star is a symbol of the glorious light in eternity, Bev. ii. 28. See also Dan. xiu 3y 1 Cor. xv. 41,42.

Metaphors taken from light,

Thebe are two principal effects of the luminaries and ornaments of heaven, viz., to give light to the li^orld, and to distinguish times. In metaphors taken from light we will <iis-tinctly treat of nouns and verbs, which are sometimes joined together. Generally light is taken,

1. For life itself. Job iii. 20, "Wherefore (has God) given light to the miserable,'' so the Hebrew; the explication follows, " and life to the bitter in soul;" verse 21, '* Wliicii long for deatib, but it cometh not." Hence comes the phrase, ** to see the light," that is, to Uve, or be bom alive, Job iil IG. '* To walk in the light of the living;" that is, to act amongst the living," or to live, either a corporeal or spiritual life in God, PsaL Ivi. 13. So David prays, Psal. xiii. 3, ''lighten mine eyes, lest I sleep the sleep of death."

2. For any prosperity and joy of mind ansing from thence, Esth. viii. 16, " The Jews had light, and gladness, and joy, and honour;" where the synonomous terms make oat that it signifies the eminency of the Jews' prosperity, and joy for their divine deliverance. Job xxix. 3, *' By his light I walk through darkness;" that is, being free from calamities I led a happy life; verse 24, '* The light of my countenance they cast not down;" that is, they grieved me not, but studied to please and gratify me in all things. Psal. xcvii. 11, " Light is sown for the righteous," the explication follows, " and gla&ess for the up* right in heart." The word sowing is also emphatical, as if he had said, it is reposited and hidden, as seed is in the ground, but in its own time it will certainly come forth. See Isa. Ixi. 11, Col. iii. 3, 4. It is sown with the seed of the heavenly word, and a most full and bright harvest of this celestial seed wiU follow in the resurrection to eternal life. So light is also taken, Psal. cxii. 4, Prov. xiii. 9, Isa. xlv. 7, Iviii. 8, and lix. 9. The reason of the comparison in this and tiie foregoing passage, is to be sought in the profitableness and pleasure of light, Ecd. xi. 7, &c.

3. For the open and manifest state of things. Matt. x. 27, ** What I tell you in darkness, that speak ye in the light;" another metaphor of this publication follows, and '* what ye hear in the ear, that preach ye upon the house tops." The sense is, you are therefore called by me, that you may preach publicly to the whole world, what you privatdy heard from me. So Zeph. iii. 5, John iii. 21,1 Cor. iv, 5.

4. For grace, benevolence, or &vour, Prov. xvi. 15, '* In the light of the king's countenance is life;" the exposition follows, " and his &vour is as a doud of the latter rain." So it is taken of God, as was said in the chapter of an anthropopathy.

•

More especially the mystery of regeneration, renovation, and salvation, is frequently expressed by the metaphor of light, and that respecting,

1. The orgaoical cause, which is the word of God, which is frequently called so, by a reason deduced from the quality of light, which represents the difference and knowledge of things, to the eyes, Psal. xliii. 3, Prov. vi. 23, Isa. ii. 5, and v. 20, 2 Cor. iv. 6,1 John

8. Thus the apostles, because of their preaching the word of God, are called the " light of the world," Matt. v. 14; and their light is said " to shine before men," vene 16; that is, the light of doctrine, by diligent preaching, as also the light of a good life and example.

2. The formal cause, which is the saving knowledge of Christ and true fiuth manifested by love and good works, Acts xxvi. 18, Eph. v. 8,1 Pet. ii. 9,1 John i. 7. Hence believers are called " Sons of light," Luke xvi. 8, Eph. v. 8,1 Thess. v. 5. And good works, ** tiie armour of light," Bom. xiii. 12.

3. The final case, and the last scope and effect of faith, which is life eternal, often noted by the term of light, Isa. Ix. 19, 20, John viii. 12, Acts xxvi. 23, 2 Tim. i. 10, &c. From thence there may be an easy judgment made of certain verbs belonging to Ught.

P91J. xiiL 3,'' Lighten mine eyes, lest I sleep the sleep of death." He prays for the light of heaveiily vi^om from the word of God, also the light of watchfulness, and cir-eomqpectkni, whereby he may avoid the snares of the adversary. He alludes to human deep, which easily overcomes those that sit in darkness, or shut their eyes, whereas, if the 1^ shines in our eyes, we can hardly sleep.

Psal. xiTi 8, ** The commandment of the Lord is pure, enlightening the eyes,'' that is, the mind, by giving understanding and knowledge as well of the divine will, as of our own coiroption, and prudence, in the management of aflGurs, that a man may not be like a brute, which is void of rational intellectuals; Psal. xxriv. 6, " They looked on him, and were enhgfataMd," that is, believers were made glad by the Lord, by his gracious and saving delrrerance, lest they should be dejected and derided by the wicked. See Prov. iv. 18, 19, Ecd. vin. 1. with 2 Cor. iiL 18, Isa. Ix. 5, John vu. 37—39.

John L 9, ** That (viz., Christ) was the tnie light, which lighteth every man that Cometh (or coming) into the world ^ upon these words Erasmus very fairly paraphrases, "In this darkness of the world, men, eminent for holiness, shined as litde stars in the thick obscoiity of night, and as it were through a cloud showed some light, but only to the Jews, and the adjacent parts. But this true light imparted its splendour not to a single natbnonly, but to all men, that come into this dark world. He came, that by a Gospel &ith be should shine in, and give light, to the hearts of all men in the world. No Scy* thian, no Jew, no Spaniard, no Goth, no Briton, is excluded, neither king nor servant. There is a sufficiency of light for all, and if they remain in darkness, it is not the light's £uih,hat their own, who perversely love darkness and abhor the light. He shines to all, lest any one should have a pretext of excuse; for if they perish, they do it wilfully and biowingly, as if one would dispute against the sunshine at noon, and will not lift up his eyes to be confuted," &e., 2 Cor. iv. 6. There is an eminent description of spuitual illu-mi&ation. See Eph. iiL 8, 9.

To Ught by way of privation is opposed sometimes a shadow, which is light hindered from a total shining, by the mterposition of somebody. This metaphorically signifies protection and defence against adversaries of (any sort, as a shade defends from the sun's iBtottpente and scorching heat, Isa. xvi. 3, xxx. 2, 3, Lam. iv. 20, Ac. For so it is at-tnbnted to God as befcnre, chap. viii. towards the end.

Bat where the ceremonies and types of the Old Testement are called shadows with Ksped to Christ, Col. ii. 17, Heb. x. 1; it is not to be understood that they are naturally so, Int artifidally, and like a picture, for painters first draw a i^dow or an umbratile Idndof ddineation, and afterwards, perfect their picture with lively colours, the former 'Wishing out of sight. So it was with the sacrifices and ceremonies of the ancients, which fi^^ored Christ, and ceased when he came, which explication is evident by the opposition of Aadows, and the very unage of things, Heb. x. 1.

Sometimei mists, fogs, and darkness, are opposed to light, which hide the splendour and Kaa^ of things, and bonder men from making a right T.istinction, separation, or definition of objects, begetting disturbance and confusion in the mind, and contain in themselves i^oduag pleasing or laudable, and therefore signify evil in scripture. But because there is »e same reason of contraries, (which mutually answer each otiier,) we shall be able by the eooaderaticMi of light to pass a judgment upon its opposite.

1« As Ughi signifies life, so darkness and a shadow, metaphorically denote death; Job x- 21, ** Before I go whence I shall not return, to the land of darkness, and the shadow of ^^f verse 22,'' A land of darkness, as the gloominess of the shadow of deaUi, and without order, and it shineth as darkness." This is a periphrasis of death and the grave. Psal. ™viiL 12," Shall thy wonders be known m the dark ?" see verse 10,11, Job xxviii. 3.

^J^ %A< signifies prosperity and joy; so darkness denotes evils, unhappiness, and ^wty, sod consequently that sorrow, mourning, and grief, that follows. See Job v. H XV. 22, xviL 12, and xviii 5, 6, PsaL xUv. 19, Ixxxviii. 18, and cxliii. 3, Isa. v. 30, «^ 5, L10, and lix. 9, Jer. viii. 21, and xiii. 16, Lam. iii. 2, 6, Ezek. xxxu. 8, Joel ii. A «adE4, Amos v. 18, Hicah vii. 8, Nahum L 8, Zeph. i. 15, &c.

As lighi is pat for that which is manifest and apparent, so darkness is put Ibr that which is hidden, secret, and nnknown. Job xii. 22, £cd. vi. 4, Isa. xlv. 19, Matt. x. 27. See John iii. 20, 21, Eph. v. 11,12,13. So, obscure or the meanest sort of men, is put for sach as are of no eminent note er fiame, Prov. xxiL 29.

More espedally as the mystery of regeneration, and the restoring of man to eternal salvation, is expressed by light; so by opposition, darkness denotes a state of oormptioii, sin, and damnation, and that also with respect to,

(1.) The organical cause, which is the troth revealed in the word of God, in which respect, darkness signifies errors, lies, and perverse doctrines, Isa. v. 20, iz. 2, and be. 2,

3, John 3ui. 35, Bom. i. 21, 22. Although by way of consequence the things that loUow are also noted in these places.

(2.) The formal cause, which is the knowledge of Christ, and faith which works by piety 1 in which respect darkness signifies infidelity, and an indulgence in sin, FsaL IxxxiL 5, Prov. ii. 13, John L 5, and iii. 19, Acts xxvi 18, Rom. xiii. 12, 2 Cor. vi. 14* £ph. iv. 17,18,19, and v. 8,11,1 John i. 6, and ii. 9,11. Although the antecedent member is also noted in these sayings, all infidelity, impiety, and sins, arising fin^m ignorance and errors in doctrine.

(3.) The final cause and last effect; in this respect darkness signifies eternal death and damnation. Matt. viii. 12, zxii. 13, 2 Pet. iL 4, Jude verse 6. And whereas the devil is the author of all those evils, he with his whole infernal sodety are called the power of darkness, Luke xxii. 53, Eph. vi. 12, Col. i. 13.

Metaphors taken firom Time,

The other effect of the luminaries of heaven is the differencing of time, firom which differences some metaphors are deduced.

(1.) A day, is taken for the profit and benefit of the time allotted, or granted, by God, 1 Sam. zxv. 8, " We come in a good day," that is, seasonably and for our profit; your preparation and store being such as that you can reheve our want. John ix. 4, '* I most work the works of him that sent me, while it is day," that is, while the allotted season lasts, for that purpose given by heaven. Upon which Erasmus paraphrases, " I am therefore sent into the world, that 1 should by deeds of this kind purchase glory for God, by convincing unbelievers that 1 speak true, that they may believe, and be cured of their blindness. This command 1 must diligently follow, while it is day; for men that have any thing to do, work by day, the night bemg unseasonable for labour, in the meanwhile therefore, while the present day affoi^s an opportunity of acting what is necessary fi)r the obtaining of eternal life, 1 must not give over. For the night is coming, wherein men neither will nor can work.'' See Luke xiii. 31,33, John xL 9,10, and xiL 85, Bom. xiiL 11-13, 2 Cor. vi. 2.

2. For the knowledge of God and the season of grace. Bom. xiii. 12, ** The night is far spent, the day is at hand. Here is an opposition between an unconverted state, which is compared to night, and a state of conversion to the kingdom of Christ, which he calls day, for the reason before given, 1 Thess. v. 5, 8, *' Ye are the children of li^t, and children of the day: we are not of the night, nor of darkness. But let us who are of the day, be sober." In this text there is an elegant antanaclasis, for the word day, verse 2,

4, is to be understood of the day of judgment, and verse 5, of the gift of gospel restoration by Christ, to which verse 7, the mention of the natural night opposite to the day is subjoined. 2 Pet L19, '* until the day dawn arise," &c.; here life and eternal glory seem to be noted, that in the words of the apostle there may be an opposition between this life, and that which is to come; this life being compared to an obscure place, which needs a candle to light it; (which candle is the prophetical revelations,! but hfe to come is compared to a clear day, in which Christ, 9«w^^f (|)Ad8pof09 or) light-bringer, shall illuminate the eyes of believers with a most full and bright radiance. And thus the great perfection of the prophetical scriptures (as also of the apostolic, which are exactly conformable to them, and as it were an explanatory light to them) is proved, because most sufficient, (with the help of Divine grace,) for the obtaining of everlasting life, &c.

The parts of the day are the monung, noon, and evening, PsaL Iv. 17, *' Evening, od mozning, and at noon, will I piay," &c. The moining season metaphorically denotes liligenee, sedulity, and care, because men rise early to go about such business as bey are earefol of, and have much upon tbeir hearts, Job viii. 5, 6, Psal. v. 3, xci. 5, 6, ind cL 8, FroT. viiL 17,2 Giron. zxxyL 15, Jer. xxxr. 14, Zeph. iii. 5, 7, Isa. xxi. 12, ' The watdiman said, the morning cometh, and also the night,' &c. Some understand hat the morning is here put hr prosperity, as if he had said to Dumah, or the Idumeans, ' The yoke of the Israehtes being shaken off of thy neck," (as it is said Gen. zxvii. 40;) hou shalt enjoy liberty prosperity, and plenty of good things: but another calami^ bsmg3 over from the As^rrian, by which, as it was the darkness of night, thou shalt be obscured." Others take the word morning properly, but not unlike the former sense; the morning indeed comes, (as ye ask, verse 11, *' Watclunan what of the night ?' dut is, when shall the day-dawn come ? and what will happen then ?) but together with it, that night comes, wUch is more dark and terrible. For when the days are ealamitous, Uiere arises with the sun» as it were, a new light yet ending in a night more &I1 of calamity than the former. Illyricus says, ** Although the morning properly taken will come, yet the metaphorical morning will not come, but it will be a metaphorical aifiht."

The Ghaldee takes it metaphorically, but applies it more generally; thus it paraphrases the whole verse. '* The prophet said, there is a reward provided for the just, and vengeance lor the widLed; if you will repent, do it, while you may."

Isa. xIviL 11, ** Therefore shall evil come upon thee; the morning thereof thou kno west not;'' (so the Hebrew,) that is whose sudden coming, or beginning, thou that shalt not at nrst mind, as in the morning betimes, the sun rises, and darts out its beams upon a sodden. Some think that the prophet derides the vanity of the Chaldean astrologers. Otfaezs thus, the morning or day-break gives an indication of the sun's coming, so this evil that was to come upon Babylon, was not without its marks and tokens that went before it^ which were as illustrious as the dawn that ushers in, or harbingers the day. But not known to Babylon, because of its blindness and conceited security, Hos. X. 15. " In a morning shall the king of Babylon be utterly cut off," that is, swiftly, and soddoily. He qieaks of Hosea, the son £lah, 2 Kings xvii. 1, 5, &c.

This term, moreover, denotes divine grace to believers, because of the beauty and Eireetness of the springing and arriving Ught. For as the morning brings the begin-on^ of day-Hght, aiter &e tedious sadness of a daik night, and is no Uttle comfort ti them e^ecially if sick, they are weary of darkness, and earnestly long for day; so the grace of divine consolation does wonderfully re-create and refresh the hearts of Eodi as are trouUed and afflicted, .&c. Of which take two examples, Psal. ex. 3, ** From the womb of the morning: thou hast the dew of—Of which place many have said many tlm:^. It is certainly to be expomided by a metaphor, denoting the grace of Gcd given in his word, which is compared to the morning, Isa. Iviii. 8, Hos. vi. 3. A womb is attributed to the morning, because of the mystery of God, in his spiritual begetting of his children. The unfolding of this trope is thus, as the dew by a wonderfiil and invisible way is, as it were, bom of the womb of the morning, that is it plentifiiHy &lls at that time, mthout any help or assbtance of man, Job xxxviii. 28; so by the grace and mercy of God, and by the power of his heavenly word, (but is t jbr more abstruse and mystical manner,) the youth of the Messiah, that is, that williog people in the day of his power, and in the beauties of holiness, of which the Psalmist speaks in the same verse. See Psal. xxii. 30, 31, and Ixxxvii. 4, 5, Isa. Hi 10, and liv. 1, Micah. v. 7, John i. 12,13, and iii. 5, 8, Jam. i. 18, &c,

• The other place is Isa. viii. 20, where the morning is put for the grace of God, and tiiat comfort and peace of spirit which flows from it; the words in Hebrew are, "becaose there is no morning in him." But interpreters do not agree whether this is to be iQ^leistood of men, or the perverse doctrines of such as consulted them that pretended to Ibietel tfaings to come by a devilish or &miliar spirit. If it be referred to men, it bean this sense. '' To the law and to the testimony:" if they speak not according to t^ word, they shall have no morning, that is, true light. This is true itself, but the len^r of the text is not altogether cooibrmable to it, for it is not in the plural to them,

bnt in a singular to him (or it). But others expound this text better thus,^ *' To th^ law and the testimony," that is, recourse must be had thither, for the law and testEmooj must be consulted according to the will of God, otherwise, (that is, if they do na speak the truth of divine grace there,] let them speak, an ironical concession joined wid indignation: '* Let them speak/' because they will not do otherwise, though seriously aik frequently admonished, " let them speak, I say, according to this word," viz., *' in whid there is no morning;*' that is, no light of divine grace or comfort^ verse 21; ** And Je him pass through it (the earth) hardly bestead and hungry;" the singular for the plural ** and it thall come to pass, that, when they shall be hungry, they sbdl fret themadLves shall curse their king and tiieir God," &c.

Now whereas the prophet calls this speech of that wicked people, (viz., that they weri to seek counsel of them that had &miliar spirits, &c., and not of the law and testimony a word ** without a morning," or void of the light of divine grace and cooflolation, i certainly follows, according to the intention of the prophet, that that morning of giaoe aiid comfort is to be found in that word of the law and testimony alone, with sure and saf< counsel in tribulations and afflictions, which to distressed minds is like the morning sweetness, or the pleasure of a lovely day-spring. Such as neglect or reject this word, wall in darkness, and are involved in errors, and perish everlastingly. The other inteipreta tion m substance agrees with this.

Noon is taken for things most evident. Dent, xxviii. 29. The Latins have a proverb, meridiana lux, noon-light, which is put for a most clear and evident thing. There is a comparison with the noon-time, when there is mention made of the light and splendoui ol felicity. Job xi. 17, *' And (thy) time shall arise above the noon-day," (so the Hebrew) thai is, thy most illustrious glory ^all shine all round or about thee. See Psal. xxxrii. 6.

The Evening is elegantly opposed to the Morning^ when the speech is of the vids situde of calamities and comforts which God observes in believers; Psal. xxx. 5; *'Weep ing may endure for a night," or as the Hebrew, may lodge for an evening, " but jo) (cometh) in the morning:" that is, the godly are compelled to weep in the darkness o: the cross and sufferings, but the most joyful morning and light of divine help wil come again. See John xvi. 20, 22, Psal. cxxvi. 5, 6. So the word vuperaseens, draw ing towards an evening, is used for ceasing, Isa. xxiv. 11. The sun-setting in the eveiun| leaves the darkness of night to succeed it; so when joy ceases, it leaves calamity anS mourning.

To the day is opposed Night, by the same reason almost as darkness is," which in a moonless night and cloudy sky invades us, Job xvii. 12; " They change the night into day: the light (they said) is near because of darkness;" he speaks of his thoughts, which verse 11, he called the possessions of his heart, because of his hope and expectatioJi of good, as Christ commands us, Luke xxi. 19, *' in patience (and hope) to possess oar souls." Therefore he said that his thoughts or possessions of his heart, were broken of, denoting that all hope of good perished; and then adds, that the same cogitations turned night into the day, and that light was near, with respect to those dark dispensations (that is, he certainly hoped that those calamities, which he compares to an obscure night, should be turned mto prosperity,) which he shows by the word day, and that the light of long expected peace is near. This explication agrees with what follows, verse 13, *' If I wait the grave is mine house," &c,; verse 15, *' And where is now my hope ? As for my hope who shall see it ?" verse 16, *' They shaU go down to the bars of the pit, when (our) rest together is in the dust." As if he had said, my expected hopes, together with my body, shall ere long be carried to the grave, and expire with this life; Job xxxv. 10, '* But he said not where is God my Maker ? who giveth songs in the night; that is, who in adversity giveth help and deliverance, for which praise and glory becomes due to him. See Micah iiL 6, &c.

Sometimes the night signifies the reign or dominion of impiety and hell, Bom. xiiL 12; but what we find, 1 Thess. v. 7, '' For they that sleep, sleep in the night; and they.tbak

* That this is the ezplicttioD of the Hebrew text, which it word for word as here Eogluhed.

R dnuken, are dranken in the night/' is understoodhy some of natural sleep and night; ot othen interpret it of spiritual sleep, that is, carnal security in wickedness (Bom. iiL 11, Eph. ▼. 14,) and the night of infernal power. Erasmus in his paraphrase deftly joins hoth, and thus unfolds this apostolic text: " The day of the last judgment t to be dreaded by those who are blinded by vice, and lead a life like night. But 141 that are bretliren are not to fear it, because it shall not find you unprovided; for all foa that follow Christ do not belong to the kingdom of darkness, but to the kingdom of ight, and God; especially if in piety and reality ye walk close to the rule of your profes-900, and so live as that it may appear, that ye watch in the light and not snort in dark-}£ss. Therefore if we would not be oppressed, let us not sleep as others do, who have not blown the light of Christ: but let us be watchful and sober, having always a circum-^ mind, that we admit not anything through incogitancy, which may approve offensive U> the eyes of God or men. For as such as sleep a natural sleep, do it by night, and such IS he dnmk with wine, are usually so in the night: so they that sleep in sin, are involved b darkness of mind, and such as are drunk with carnal desires and delights (so called,) xre eatangled in the mists of a dark mind. But it becomes us to whom theHght of the g3spel-day hath sMned, to be sober and watchful/* &c.

Metaphors taken firam fire.

So much for heaven and what belongs to it We shall now treat of the elements, which ue iirar, viz., fire, air, water, and earth; and produce what metaphors are taken from tbeoL The metaphors taken from fire shall be considered with re^ct to its quality and dEecto, viz.

L Its deameasy purity, splendour, and other attributes, and in that respect it is tnoslated to angels, Psal. civ. 4, Heb. i. 7. Fire, m its efficacy of acting and penetrating, i&a^lity and celeri^, is eminent before other creatures of God, which quaUties may be fitly spoiled to those holy ministers of God. The fire always moves upwards: so all the actions of angels tend to the glory of God. By a flame of fire, charity or love is signified, Eccl. viii. 6. Angeb are wholly inflamed with a divine love.

From fire angels are called, Q*Brto Seraphkny that is, flaming or fiery, from vpo ^pl|,in Latin, ineendUy cremavU, in English, he burnt. Arias Montanus* says, ** that Seiaphim signifies purity from any spot, filth, or heaviness, for so fire is, and there-£»e thoae mimsters of God, which Isaiah saw, have a purging and purifying efficacy, in th^ dhrine ministrations for the profit of men, Isa. vL 3, 6, 7. In that vision one of the Serapfaiins, exercised his purifying virtue by c^plying the external symbol of a live cttl to the prophet's lips. Musculus in his comment says, ** That this vision of angels lUndn^ about tiie Lord sitting in his throne, was in fire, that they may be called bam-ag (Serapbims), which is very suitable to the tlung in agitation. The Lord was angry

with his wicked and rebellions people. To judge whom he sat in his judicatory throne.

And therefore as that great session and tribunal is an argument of his wrath, so the fiery

ippeanmee of his ministering angels betokens his dreadful anger; for that conflagration

which was to consume the wicked, was then and there bumixig."

2. Kre also denotes the word of the gospel of Christ published among the Gentiles, 1^ xiL 49. In treating of this we must have respect to the vurtue and efficacy of fii€, as wdl to its shining and enlightening quality, (wherein it agrees with what we ttid about li^pit, which betokens conversion and the mystery of s^vation), as also its ^at^Hiog quality; for the word of Christ kindles the love of God, holiness, and heavenly deanes in the hearts of men, to which is referred, Jer. xx. 9, Luke xxiv. 92, And the appearance of the Holy Spirit in the likeness of fixe. Acts ii. 3, Matt. iii. IL And lasfly, its consuming and destroying quality.. For the word of Christ shall aoomsie aU its adversaries, judge, condemn, and destroy them, John xii. 48. To whicfa nay be reduced, Jer. v. 14, and xxiii. 29. To this divine fire, there seems to be ^'^'^ atnmge fire opposed (as in the type, Lev. x. 1,) viz., of &lse doctrine and hu-^ tiaditkHtt, Isa. L 11; " Behold, all ye that kindle a fire, that compass yourselves ^ 1^ qwrks ; walk in the light of your fire, and in the sparks that ye have ^H" tc Jumos and Tremellius upon uie place say, "That Chnst in this place con-

* J» lib, Joiepb, 8eu de areano termone, p. 18.

vinces the proud spirit of the Pharisees, and almost the whole Jewish church, of impiely. because in their spiritual darkness they went about to kindle lights for themselves, ing the light of God's word, and that gospel illumination which Christ offered tliem. They esteemed that a profitable fire and light, which really brought the fire of clrriiie wraUi, and eternal damnation, upon them.

3. Because of its burning quality, fire is attributed to them who bring perditLoxi, ixort, loss, or utter destruction; hence fire is said to be before God the best judge, and av^enger of his enemies, Psal. 1. 3, and xcvii. 3, Isa. xxyL 11, xxix. 6, xxx. 33, and IxvL X5, 16. 24,2 Thess. i. 7, 8. But there is no doubt but in these and other places respect is liad to heU-fire, of which Blyricus* says, *' in the description of heU and eternal punishments, the scripture firequently inculcates that there is an eternal and unquenchable fire of brisiatone, whether there be really any material fire, or that something bitter and direful is m^a-phorically signified, is left to inquiry; b^use in this life there is nothing more violent, more tormenting, or more terrible, than a raging and prevailing fire. But it is far better to endeavour the avoiding of that hellish fire, than in a spirit of contention to be too curiously inquisitive into its nature."

Hitiier must be referred those places whereby the term (fire) we are to undezstand invading enemies and desolating wars, Psal. Izxviii. 63, Isa. xlii. 25, Jer. xlviii. ^5, and 1. 32, Ezek. xxi. 32, xxx. 8, (in which place the Chaldee for fire, puts '* a people strong like fire,") Amos i. 4, 7,10,12, 14, and ii. 2, 5. Some think there may be a syneoloehe, because wars are for the most petrt managed by fire and flame.

It is also attributed to other things, by means of which terror, hurt, and death, are brought upon any, as Judges ix. 15, 20, Isa. xxxiii. 11,12, Obad. verse 18, James iii. 5, 6, Jude verse 23. See Prov. xvi. 26, and compare Jer. IL 58, Heb. ii. 13, Joel i. 20, together.

4. It agrees to this, that fire generally denotes any adversities which are the etteeta of divine wrath, as also calamities and afflictions, as PsaL Ixvi. 12, and cxL 10, Isa. ix. 18, 19, X. 16, xxiv. 6,15, and xliii. 2, Lam. i. 13, and iv. 11, by which signification sometimes, respect is had to the purifying qualities of fire, for God tries and cleanses believers by crosses and calamities, as gold is tried in the fire, Zech. xiii. 9,1 Pet. iv. 12. See dso Psal. xviL 3, and IxvL 10,1 Pet i. 6, 7. To this also are the two following texts referred, Mark ix. 49, " For every one shall be salted with fire, and every sacri* fi(^ shall be salted with salt." The partide xat {kai), and is firequently pat for as, or, even as. It is therefore an inverted similitade, wfaidi is to be resolvod in this sense. As every sacrifice in the Old Testament was wont to be salted with salt, by the appointment of God, Lev. ii. 13, so every man that would avoid sin, or offences, and hell-fire, the consequence of it, (as appears by the foregoing verses, which have a coherence with this), must be salted with a certain wholesome fire, that is seasoned bv crosses, and afflictions: or, this fire will have the same efficacy on him, as salt has on flesh, viz., to preserve him from the putrefaction of security in sin. Elegantly therefore is salting attributed to fire, and both are joined, to denote the mystery of the cross, because there is an agreement betwixt those two, both causing pain, and both abstracting and conaainiDg t)iat which is corrupt and putrefied; as also because they were joined together in sacrifices. Scaligar in his Notes thinks that tl]ds should be read vaaa wfia aXt&nnvai, diat is," every sacrifice shall be salted," that it may be the same with what follows, wmom Ovena aXi^nnreu *' every oblation shall be salted with salt," because Lev. ii. 13, there is a repetition of the same.

The other place is, 1 Cor. iii 13—15. Upon which Chemnitius thus expresses him-self—*' There is a fixe of probation, or trial sent by God, either by outward troubles, or inward temptations, or by a clearer manifestation of truth by the word; that they should not remain in darkness of error and ignorance, who hold the fundamental articles of truth, but that such opinions as are disagreeable to the foundation shall be purged away, either ia life, or that at the hour of death." Some by the terms day, and fire, understand, truth, shining firom the word of God by the Holy Spirit, and enhghtening the mind, Mai. iii. 3, but others, the day and fire of the last jud^ent, 2 Thess. i. 8. Of which obscure place, we are not concerned here to treat much. But the reader may peruse, Tom. 8, kh cortm. Theolog. Dn. D. Gerhardi, de morie^ sect, 2G4. seqq.

To the element of fire belong other things, which bear analogy or relation to it, as well nouns as verbs.

Clap. Scnpt. p. 404.

Of nouns; a flamo by a metaphor signifies a bright and shining blade, or plate, of that form, as Judg. iii. 22,1 Sam. xvii. 7, where what we translate spear's-head, is in the Hebrew [speu^s-flame.] So Job. xxxiz. 3, " The flame of the spear," we translate it the " glittering spear.'* So also «n^ (flaxne,) is attributed to the sword, which turned every war, with wlddi the cherubims, which were the keepers of paradise, were armed, Gen. iii, 24, See Isa. xiiL 8, Cant. viii. 6. Love is called the flame of the Lord, that is, such as Uie Lord by the light of his Spirit kindles, so as that it shall last perpetually. And for its oontinusd energy, because it always tends upwards, and darts its splendour, and in-eresses that way. What are the [Hroperties of a natural flame of fire, appree abo to love. La. xhiL 14, A flame signifies most heavy punishments inflicted by God.

Laot}ion,eaiidle, and lamp, (1.) Denote prosperity, and a happy success of things, Job nix. 3, Pflfll xviii. 28. Hence the extinction, or putting out of a candle ot lamp, signi-nes a^yproacbing adversities. Job zxi. 17, Prov. xiii. 19, and xx. 20.

(2.) It more espedally denotes the happiness of a kingdom or government, 2 Sam. xxi. 17, "" Thou shalt go no more out with us to battle, that thou quendi not the candle or lamp of LneL" The sense is, lest thoa be slain, and the kingdom of Israel, and its tranquillity p^h. So the conservation of David's Idngdom in his posterity is called a lamp or candle, 1 Kings xi. 36, and xv. 4, 2 Kings viii. 19, 2 Chron. xxi. 7, Psal. cxxxii. 17. In which last pbbce there is respect had to Christ, the heavenly King, and David's Son according to the flesL Some refer to this head. Numb. xxL 80,'' and their lamp perished from Heshbon to Dibon,'' so the Hebrew, that is, their kingdom or sovereignty.

(3.) This word is elegantly translated to signify the word of God, Psal. cxix. 105, PxoT. vL 23, 2 Pet. i. 19, of which we have treated before in the chapter of an anthropo-pathy. John the Baptist, that eminent preacher of the word of God, and forerunner of Cbiist, is called a burning and shining candle, John v. 35. For between him, (who was a candle lighted by the divine wisdom,) and Clurist, the true Light of the World, there is a iDaaifest difference put, John i. 8, 9. To this notion, that passage which our Saviour in-olites, Luke xiL 35, is very agreeable, viz., ** Let your loins be ^prded about, and your candles (so the Greek,) burning;" by which phrase the serious study of watdifulness and boliness is commanded, in pursuance of God's prescriptions.

Bmuiiig coals sometimes denote calamities, and grievous punishments, Psal. cxl. 10, see Isa. xlviL 14. Sometimes they signify lightning, Psal. xviii. 8. An only son is called a coal, 2 Sam. xiv. 7; because as coals raked up in ashes are, as it were, a seed of fire, 90 that one son would be a means to propagate a posterity, and continue a family, so that it shodd not be wholly extinguished. Prov. xxv. 21, Biid Bom. xii. 20, it is said that when ve do good to an enemy we heap coals of fire upon his head; that is, it will aggra« Tate that guilt which wiU bring severer vengeance upon him, because of his causeless and SDgtateM malice to sach as do him good.

A coal is put for the plague or any disease, that is, fiery and inflamed, like burning ^% Beat xxTJi, 24, Hab. iii. 5. For arrows which grow hot by motion, and pierce like fire, PiaL Ixxvi 3. For lightnings which bum ^like coals, PsaL Ixxviii. 48, and for kve that is very fervent, Cant. viii. 6.

A fiiefarand (or burning wood, taken out of the fire that it should bum no longer,) s^inietimes denotes ocmtempt, because of the privation of fire and light, as Isa. vii. 4," Let Dot diy heart be tender, or &int, for the two tails of these smoking fiirebrands;" as if he ^ said, they are like firebrands, which (when extinguished) smoke, but cannot bum. Neither are they barely called firebrands, but the tails of firebrands, as if he had said, % are fike bnmds that are consumed even to the very ends, or extremes, which have ^'^^ lot anoke, the remains of fire, which shall speedily cease. So it is with tyrants vbo oppose Christ, and his Gospel, who seem like great fires to us, that in a moment

Q^t member or part of a beast, is attributed to these two kings; viz., that in them

should be ended the kingdom of Syria, that is, Damascus, and the Idngdom of Ramftria, that is, of the ten tribes, which by another name were called Ephraim, according to wbat is related, 2 Kings xv. 29, xvi. 7—9, xvu. 5, and the following verses.

Sometimes it denotes divine deliverance from evil, as it were from fire, Zech. iii. 2, ** Is not this a brand plucked out of the fire ?" he speaks of Joshua the high priest, who, by the favour and grace of God, was delivered from the Babylonian captivity, came to Jerusalem, restored the temple, and exercised the priesthood. See Amos iv. 11, Jude verse 23, Job xiL 5, Isa. xlii. 3.

Smoke, the excrement of fire, and a sign of it, is metaphorically put for punishments inflicted by God, and calamities, Isa. xiv. 31» " There shall come from the north a smoke ;^ the Ghaldee renders it vengeance, revenge; some understand this speech of Uzziali widi his host, who subdued the Philistines, 2 Ghron. xxvi. 6, 7. But Jerome in his camment upon the place, by smoke understands the long of Assyria, who, amongst other nations, destroyed the Philistines, and he quotes, Jer. xlviL 2.

Smoke is used to signify any enemy, because it is very swift in invading, very penetrating and searching, and can by none be resbted, and being a certain token of fire : so the fire of God's wrath once kindled, smokes after the same manner. See Psal. xxxvii. 20, Isa. Ixv. 5, and xxxiv. 10, Rev. xiv. 11, Joel iii. 8, Acts ii. 19, in which places smoke is a symbol of wrath and divine punishments, Ac.

Some verbs belong to this head, as to be hot, which is an effect of anger, whicfa^ as fire, inflames the heart, Deut. xix. 6, Psal. xxxix. 3, and Ivii. 4 The anger of a godly man, proceeding from a holy zeal against sin, is said to bum, 2 Cor. xi. 29. The like is said of lustful and depraved affections, 1 Cor. vii. 9. So Viigil says. Est mollis flamma meduUas^ that is, a soft flame eats my marrow, and elsewhere ei cceco carpUur igm, &c. The Syriac renders it, to bum with lust.

Thus the Jews are said to inflame themselves with idolatry, which is spiritual whoredom, Isa. Ivii. 5; whereby they are sharply reproved for their vehement pursuit of idolatry, which was like burning lust, whereby the whore is inflamed with desires after the adulterer, whence verse 8, they are called the seed of the adulterer and whore.

To this may be referred what is spoken of heretics forbidding the use of marriage, viz., MDtavn^ima'fUfMf my tisan avnt^n^ " having their consciences seared with a hot iron," 1 Tim. iv. 2, which imports two things,

(1.) The hurting and wounding of conscience, as if he had said, they teach and compel others to otoerve such things, which they themselves very well know, to be not only impossible but wicked, and thereifore their own consciences reproach and check them, for the fisdsehood of what they deliver and impose, and hence, in the same verse, they are said to ** speak lies in hypocrisy.'*

(2.) The cause of that hurt, viz., the heats or burning of various lusts, or both, as I said, are comprehended in that word, for it is delivered of xoNmif, (cauter) that is, an instrument, wherby stigmatized persons are burnt; which hurts and pains both fl^ and skin; and the manner of it is by fire and burning. Beside the apostle seems to have respect to spiritual infamy, which cannot but, in a matter of so great moment, wound the conscience; as wicked men that were stigmatized, carried a brand of infamy about them. £ph. vi. 16, ''fiery darts" are attributed to the devil, by which inward temptation, and outward persecution, scandals and sins stirred by the de^, are intimated.

There is an emphasis in that word of Paul's translated from fire, 2 Tim. i. 6, *' Wherefore I put thee in remembrance that thou * stir up the gift of God which is in thee," &c. The Greek word properly signifies to stir up fire, lest it go out, that it may flame, Beza upon the place says, '* The gift of God is a certain live flame kindled in our hearts, which the flesh and Satan endeavour to suflbcate or smother, but on the other side we are so much the more concerned to cherish it, and stir it up when it is as it were asleep* Where this divine little flame is not stirred up, love and charity waxes cold. Matt. xxiv. 12; and then the fountain of love, which is saving faith, and eternal salvation, is lost, &c. Thus Paul exhorts not to " quench the Spirit," 1 Thess. v. 19. The saving light of the knowledge of God kindled by the Holy Spirit, is extinguished by neglects of the word of God, and devout prayer; by security, impiety, and ingratitude; hence an

* avafitewvptiv, sittcttare itfuem insiar §oifUi, &c.

exhortalkm to follow that which was good, verso 15, and to pray without ceasing, verse 17, was premised; and despising prophesyings, that is, the interpretation of the word of God is immediately prohibited, verse 20.

The word n^ Zaraph^ which properly signifies to melt metals, in order to purify them from droes ; Uit is translated by an el^nt metaphor to signify the purification and trial of the godly» which is done by crosses and sufferings. Whence the simUitude of melted, or bvmt metal, is sometimes expressly added, PsaL bcvi. 10, and cv. 19, Isa. i. 25, Jer. ix. 7, Dta. xL 35, Zech. xni. 9. Hence the furnace, where metals are melted and puri<* fied, is pat fi>r afflictions sent by Grod, Deut. iv. 20,1 Kings viii. 51, Jer. xL 4; in which place the epithet of iron is added, to denote the tribulation, severity, or cruel nature of SGrritade.

A passage more notable than the rest we read, Isa. xlviii. 10, " Behold» I have refined thee, but not with silver; I have chosen thee in the furnace of affliction;" Jehovah intimates that he purges his people moderately and gently, not as silver or gold are purged, because sad^ are wont to be most exactly and wholly melted in order to their pu** liQfing, as if he had said, I do so temper and quaUfy corrections, that I suit them rather to pur weakness^ than proportion tliem to your wickedness. I do not deal with you with the utmost severity, for if you should be purged as silver and gold from aU dross, you should totaJly perish. See 1 Cor. x. 13.

In general it is put for the inward proof or trial of the heart, which God alone can do, PsaL xxvi. 2, and xvii. 3; see Prov. xvii. 3. It is put for outward choice of some fiom others, which is done by an outward trial, Judg. vii. 4. The word of God B said to be refined, or as it were tried in the fire, 2 Sam. xxii. 31, Psal. xviu. 30, Pror. XXX. 5, Psalm cxix. 140; that is most pure, most true, and most certain. Which is emphatically declared, Psalm xii. 6, ** The words of the Lord are pure words; as silver tried in a furnace of earth, purified seven times;" which passage without doubt lespects the quick and lively experience of the saints, in whose hearts the truth of God's word is experimentally felt and approved to be of undoubted efficacy, by the fire of triholation. "Whence some, by ** fiimace of earth," understand godly men, in whom the words of God are tried. The fdmace bums in the fire; the godly are seasoned ly the fire of afflictions. By the same metaphor the office of Christ is described, Mal« il2,3.

Metaphors Men fiom Air,

Tbe Hebrew word Ruach, a spuit, signifies air or wind. And whereas the motion of the air is uncertain, inconstant, and vanishing, and that there is nothing solid or substantial in the wind, therefore they are metaphorically put to signify things that are vain &nd Tunshing, Job vi. 26, ** Do ye imagine to reprove my words, and turn the speeches <^ane that is desperate into wind ?" that is, do ye think that I utter vain words and de* !ptse them as thii^ of no weight or sense ? Job xv. 2, '* Should a wise man utter know ledge of wind T* that is, vain as the wind which has nothing but an empty sound resolving into wind; he adds, " or fill his belly with the east wind f* that is, admit vain and fiuc-toating thoughts in Ms mind inwardly. Ecd. v. 16. *' What profit hath he that hath la-boored for the wind ?" that is, who hath heaped together much riches, with great labour which is in vain, when he can have no benefit or profit by them. Jer. v. 13, '' The prophets Shan become wind," that is, as the Chaldee renders it, vain and of no worth. Jer. xxiL 22, •« The wind shall eat up all thy pastors;" that is, they shall vanish and perish* So oa the other side, it is said, Hosea xii. 1, '* Ephraim feedeth on wind, and foUoweth after the east-wind;" the meaning is, that the people of Israel shall feed upon a thing of lutblog, viz., they shall commit idolatry, with great earnestness, which has no sool-feeding virtoe in it; (but the contrary,) for it proves as pernicious as it is to follow the cast-wind; which is immediately expounded of then: making covenants with the Assyrians, a wicked and idolatrous people.

Kieah ii. 11, '* A man waUdng in the wind and fitlsehood," is put for a vain and lying pcraoa. See Isa. xlL 29, and Ivii. 13, Hos. viii. 7. To this belong the words of the apostle, 1 Cor. xiv. 9, " For ye shall speak into the air," that is, in vam aild to no purpose*

I

He speaks of that prophesied in the church in an unknown tongue, and therefore could not he understood hy the hearers, 1 Gor. ix. 26, ** To heat the air,'' signifies -nrfaen oue undertakes a vain and unprofitable work. The metaphor is taken ftom men that fight, who when they miss their stroke, spend their strength vainly against the wind or air. Eph. iv. 14, " That we henceforth he no more children, tossed to and fro, and carried ahout with every wind of doctrine;" by this tossing to and fro in the wind instability and inconstancy of mind is denoted; a metaphor taken from a ship, which is tossed anii driven here and there by the violence of the winds and waves, as Heb. xiii. 9; *' Be not carried about with divers and strange doctrines; jfor it is a good thing that the heart be established with grace."

More because vehement winds are hurtful, therefore enemies which annoy and commit devastations on the earth are called by this appellation, especially the east-wind, vrhich blasts com, and suffers it not to ripen, and if ripe, scatters and blows it down, Psal. Iv. 8, Isa. xli. 16, Jer. iv. 11, and li. 1, Hosea xiii. 15, Job zxvii. 21; see also Isa. xxviL 8, Jonah iv. 8, Jer. xviii. 17, &c. Job says of (jod when he puni^ed him, Job xxx. 22, ** Thou Uftest me up to the wind; thou causest me to ride upon it, and dissolveth my sob-stance," that as a whirlwind scatters chaff or stubble; thou dost variously toss and emu-sume me.

To this class we shall reduce meteors, which are imperfect mixtures condensed in the air. The Hebrew THf^td) and the Greek •*•/*«*, (AtmUy) signifies a vapour or exhalation, but metaphorically denotes calamities and destruction; because snch things as evaporate, may be said to perish, or be reduced to nothing: or as others say, because vapours cause darkness, and obscure the splendour and shining of the sun: or lastly, because vapours beget a certain sweet dew (commonly called mill-dew) which is v^ry hurtful to com and plants, tn, {^Mid^) a vapour is put for vengeance or destruction, Deut. xxxii. 35, Job xviii. 12, xxi. 30, xxx. 12, and xxxi. 3, 23, Psal. xviii. 18, Prov. i. 26, and vi. 15, Jer. xviii. 17, xlvi. 21, and xlix. 8, 32, Acts ii. 19, &c. So it is put for a thing that is firail and vanishing. Jam. iv. 14, " What is your life ? It is even a vapour, that appeareth for a little time, then vaitsheth away ?" See Psal. cxliv. 4. A vapour and smoke ascending into the air, at length vanishes and perishes; hence rrtv {Gnoiah\ to ascend, sometimes signifies the same with perishing and death, Deut. xlvL 4, and xlix. 4, Psal. cii. 24, Jer. xlviii. 15, &c.

Clouds, because of their diverse attributes, have also different metaphorical notations as,

1. Calamities and ruin, because men are deprived of the light and splendour of the sun and firmament by them, and cloudy days make men duU and melancholy. Lam. ii, 1, *' How hath the Lord covered the daughter of Sion with a doud in his anger ? Some think that by a tadt antithesis, allusion is made to the cloud of ^ory which first appeared in Jerusalem at the dedication of the temple. 1 Kings viii. 10, to which this cloud and fog of present calamity is plainly contrary. Hence a day of clouds, or a cloudy day, is put for times of calamity, Ezek. xxx. 3, and xxxiv. 12, Joel ii. 2, Zeph. i. 15; by which metaphor the poet said, Tem^pora $i Juerint nubila, sohu eris; that is, if times be cloudy, thou shalt be alone; because seeming friends will then forsake the distressed.

2. Because of the number and multitude of the clouds, for in tempestuous weather a great plenty of thick clouds appear, Heb. xii. 1, ** Wherefore seeing we also are compassed about with so great a cloud of witnesses," &c.; that is, so numerous a company of witnesses, which are like a thick cloud. He speaks of those holy men of God mentioned particularly, chap, xi., who by their own example are testimonies that we are justified, and please God by fidth. Clouds are likewise used in comparison, Jer. iv. 13, '* Behold he shall come in clouds;" that is, his army will make a vast appearance. The Targnm says, as a cloud which comes and covers the earth. See Ezek. xxxviii. 9. In the same sense the Chaldee interprets that passage, Ezek. xxx. 18, *' A cloud shall cover her," (viz. Egypt) thus renders it—A King with his host shall cover her, as a cloud which comes up antl covers the earth. This may be also referred to the first signification. For, by clouds and darkness calamity is denoted, whence it is said before " at Tehaphnehes also the day hall be restrained," that is, its light.

I. Became of their vanity and inconstancy, as some clouda seem to promise rain, but sg duaed away by the wind, give none, 2 Pet. ii. 17. These are—*'Clouds that are ried away with a tempest." He speaks of false teachers, who fluctuate or are uncertain their preadiings and confessions, not affording the rain of saving doctrine and consola-a, Jade, verse 12, such are called clouds without water. The apostle, therefore, has pect to those clouds which seem to us to be rainy, but are condensed eihalations with-. vater, as chap. iv. sect. 4, before; for false teachers seem to be orthodox to many, . The other appeUations in each text do confirm this exposition.

4. Their celerity or swiftness, becanse we see the doads to be earned under heaven ith veiy quick speed, as if they did fly, being hurried on by the impetuosity of the wind, i.xix.1, "Behold the Lord rideth upon a swift doud, and shall come into Egypt," that be will speedily and unexpectedly punish the Egyptians as if he did fly upon the clouds, e Isa. k. 8, P^ civ. 3, Nahum i. 3. Some think that the prophet used this phrase x&ttse the Egyptians looked upon clouds of this kind to be ommous, whereas Egypt was A Toot to be troubled with clouds.

A tempest (which properiy signifies a sudden and very strong wind or whirlwind, some-imes aooompanied with thunders, rain, and hail,) when attributed to God, signifies that ss dreadM wrath and tremendous pumshments shall be poured out upon sinners; but if ttiibnted to men, it metaphorically denotes disturbance, and violent invasions. There ire* two principal words in the Hebrew, which are sometimes joined together, as ivd. a thirhmd, or tempest, which denotes the wrath of God and punishment, Job ix. 17, Psal. Ixxxii 15, Isa. idi. 16, Jer. xxiii. 19, and xxx. 23, Ezek. xiii. 11, Amosi. 14,f Job wnL 21, PsaL 1. 3, and Iviii. 9, Zech. vii. 10.

The ehnrch is said ''to be tossed with tempest," (or overwhelmed with whirlwind) Isa. h. 11, that is, it was afSicted and destitute of comfort. The other word norio, is of the suae signification, PsaL Ixxxiii. 15, Isa. xxix. 6, Rosea viii. 7, Neh. i. 3, Amos i. 14, &c. And storms, (or a horrible, or burning tempest,) Psal. xi. 6. Whence come terrors or lUyn&s of famine. Lam. v. 10; that is, a most vehement famine by which men are cruelly ablated and consumed, as if it were by a whirlwind or tempest. But if the word be tttiikted to men, it denotes confusion of mind, as the air is disturbed and troubled with vhidwinds and storms, 2 Kings vi. 11, and a hostile attack or ruinous invasion, Dan. xi. 40, see Psal. Iv. 3, 8.

TfaondCT, (to which lightning is joined) because they terrify, penetrate, and sometimes destroy the creatures, is only attributed to God, and by a metaphor signifies,

1. ICs majesty and glory, Psal. Ixxxi. 7, " I answered thee in the secret place of tlumder/' The Chaldee, "ma hidden place,in the house of my majesty, where the spheres fHn resound before me." lllyricus: "The sense is, in my hidden seat, or hiding place, ia attiekdoad, I heard thee in the Red Sea, terrifying the Egyptians with thunder and ^ttmng." See Exod. xix. 16,18, Psal. Ixxvii. 18, 19.

^ His wrath and punishment, 1 Sam. ii. 10, " The adversaries of the Lord shall be ^en to pieoes: out of heaven shall he thunder upon them;" that is, in his anger he will pierowly pmmh and destroy them. See Isa. xxix. 6, Psal. xviii. 8, and the following ^oses. Rev. xri. 18, 21.

3. His word, because in old times, Jehovah for the most part made known his will «y tinmder, as in the promulgation of the law, Exod. xix. 16 ; his manifestation to Job, ^p. xixrii 2, and xxxviu. 1. And his voice to Christ, John xii. 28, 29. Thunder fe«tf is often called a voice, Exod. ix. 23, Jer. x. 13, Rev. iv. 5, vi. 1, and x. 3, &c. woetimes the voice of the Lord, Psal. xxix. 3, &c. Thus the word of God is styled, ^ respect to his inward or efficacious decree of creating thmgs, Psal. civ. 7, com-IM ^th Yeraes 5, 6, Gen. i. 9; as also with respect to the Gospel of Christ, Psal. "^ H (by the term voice, respect is had to the voice of thunder, Psal. xxix.) peruse ^«ne 12,19, Eph. iv. 10,11. To this belong the surnames which Christ gave John and [^ ^«tnfyu(, sons of thunder, because they were principal and powerftd preachers of

IPD ntlD. i Et verhum *19D proeelfosvm e9»e,

I 2

Lightning, P^, by a metaphor signifies the bright or furbished blade of a lance or sworJ, which shines and terrifies like lightning, Ezek. xxi. 13, Nahum iii. 3, to denote theasge: of God, a glittering sword is attributed to him by an anthropopathy, Deut. zxxiL 41; ai is a glittering spear, Hab. iiL 11. So it is said. Job xx. 25, the lightning oometh, |9£ the Hebrew,) that is, as our translation gives it, " a glittering sword/' or, as Pagninusi renders it, *' iron, or a sword like lightning."

Hail likewise, (as thunder and storms do,) carries the notion of anger, vengeance, an^l most heavy punishments; and hence in that description of God in his great majestj sat*] manifestation of his power and wrath, Psal xviii. 12—14, haii is join^ with ligbtninj:; and thunder; Isa. xxviii. 17, ''And the hail shall sweep away the refuge of lies, and thf waters shall overflow the hiding-place;" that is, the vengeance to come, shall orerthrLW the refuge in which you vainly hope, just as if a storm of hail and overflowing of waters, should overthrow and overwhelm the tents you inhabit in the fields. Isa. zxxii. I^, " And it shall hail in the descent (or steep part) of the wood, and the city dudi be utterly abased." This has a coherence with the foregoing description of the celestial happiness of the godly by an antithesis: as if he had said, although the whole world (wJiicfa tl^t prophet expresses synecdochically by a wood and city, that is, unmanured and halntab> places,) should be terrified for their wickedness, or should threaten, yet the godly ^laii l^ preserved safely from all the impending or menacing miscfaieils. See Psal. xlvi. 2^ 3, and the following verses.

Bain, because it brings great profit to the earth, and yet if it be immoderate or unseasonable, becomes hurtfiil, is therefore metaphorically used in a two-fold manner, viz., in a good and bad sense. Examples of the former are to be seen, Ezek. xxii. 1^4, '* Thou art the land which is not cleansed, nor rained upon in the day of indignation," that is, thou shalt not feel any ease or relaxation of the peuns or punishments whidi shall be inflicted on thee from on high. Ezek. xxxiv. 26; the spiritual blessing in the kingdom | of Christ is set down in the similitude of a shower (or rain) in season, as the friiitfiilne:«s I of the earth is, verse 27. Hoseaz. 12, ''It is time to seek the Lord, till he come and rain righteousness upon you:" or, as the Hebrew is, [wet you with the rain of rigfateoos-ness,] viz., of Christ, the Redeemer and Saviour, the sense and application of whom in the hearts of men, refreshes, rejoices, and makes them fruitful in good works, as rain refreshes the earth and renders it fruitful. The word is emphatical, and ngnifres both raining and teaching, (and therefore some translate it, that he may teach you righteoos-ness,) to intimate that true saving righteousness cannot be obtained but through the word of God, which is a shower of rain in season to refresh contrite smners; and hence it is compared to rain because of the rain's usefulness, Isa. hr. 10,11, but that it signifies raio in the place dted, the foregoing allegory of raining derived from fertilizing the earth is very dear. See Hos. vi. 3, Zech. xiv. 7.

2. Examples of the latter are to be read. Job xx. 23, " When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating." By this and the following metaphors the plenty of punishments inflicted on the wicked,as the effects of God's anger, are denoted, Psal. xL 6, ''Upon the wicked he shall rain snares, fire, and brimstone," that is, he shall copiously exercise dreadful judgments upon them. See Ecd. xiL 2, Psal. xlii. 7, " Deep calleth unto deep at the noise of tiiy water-spouts." By the conduits or water-conveyances, for so the word signifies, are an* derstood clouds which pour down much rain; the meaning is, that one trouble brings on another; and whilst the former is scarce over, another stands at the door, as if invited or called by the first. And as the clouds send down great showers upon the earth, with much fierceness and noise, causing hurtful floods and sometimes dangerous deluges; so one calamity ushers another upon me, so that I am afflicted and terrified with great perils.

Snow is put for glory, prosperity, and pleasantness, of Canaan when delivered torn enemies, Psal. Ixviii. 14^ and 11. 7. For cleansing from sin, Isa. L 18. And the etenul felidty of believers.

Dew which falls from the air, moistening and fertilizing the earth, m two places, denotes the state of believers.

(1.) In tbis world, as Psal. ex. 3,'' The dew of Christ's youth^ is mentioned, that is, the churdi of believers adopted by the Spirit of Christ, which like dew is bom again by the word and gospel ministrations, and may be fitly compared to dew, because a faithful eoniiession and pious conversation are edifjnng to others, and win them for Christ, rendering the church fruitful as the dew does the eitfth; as also with respect to the mutual commiseration, loye, and benefits, with which Christians comfort each other, as dew sweetly rt freshes, and as it were cheers the earth when scorched and dried by the sun's intem-ptjftte beat. See Alicah v. 7, Hos. ziv. 5, Psal. cxxxiii. 3.

(2.) In tbe world to come, and resurrection from the dead, Isa. xxvi. 19, ** Thy dew is as the dew of beibs." This is an acclamation to God, whose gracious power and most powerful grace which he exercises in the resurrection of believers is called dew, and com-f^red to Uie dew that £adls upon herbs: as if he had said, as the dew of heaven refreshes and raises up those herbs which were as it were dead and withered because of the sun's ht>at: so tby power, O God, shall raise up and make thy dead to live, &c. For the connexion of the whole verse, and propriety of the words, show that the resurrection of tbe dead is here treated of. The Chaldee interprets it, the *' dew of light," which gives the hght of eternal blessedness. The paraphrase upon the whole verse is thus—'* Thou art he which quickens tbe dead, thou raisest the bones of their carcases; they shall live and praise thee before all, who were before converted into dust; because the dew of hght is thy dew to such as observe thy law; but the wicked to whom thou gavest power^ and jet tianagressed thy law, thou wUt cast into hell"

Metaphor$ taken from Water.

These melaphorB may be thus distanguisbed,

1.) Such things as concern the name or appellation of waters. [2.1 Tbe subjects or things containing water, 3.i lis adjuncts or qualities. |4) Its operations or actions. 1. As to what concerns the first, in waters two things are especially remarkable, viz..

First, their plenty, multitude, and depth, in which respect they are oftentimes preju-^idal and hnrtfal.

Secondly, their profit and usefulness. So that the metaphors deduced from water signifies sometimes good, and sometimes hurt or evil.

In the ktter sense, (1.) It signifies a strong and numerous people, especially such as invade a country in a hostile manner, ravaging and spoiling it: Isa. viii. 7,'' Behold, tbe Lord hringeth up upon them the waters of the river strong and many." The Chaldee *" An host of many people like a rapid and strong river"—The intepretation follows, ''even the long of Assyria and all his power:"—the adlegory is continued, " and he shall come up over an biB channds, and go over all his banks;" verse 8, " And he shall pass through all Jodah; he shall overflow and go over; he shall reach even to the neck," that is, the king of Assyzia, with his numerous armies, like sweUing and strong waters, shall overrun and destroy all; first Uie land of Israel, and afterwards the land of Judah, in which those waters are said to overflow into the neck; that is, even to Jerusalem, wherein was the bead of the kingdom, by a prosopopeia, whereby a kingdom is compared to a human body, &c. Jer. xlvii. 2, " Thus saith the Lord, Behold, waters shall arise up Mit of the north, and shall be an overflowing flood, and shall overflow the land, and fulness thereoL" Chaldee: " Behold a people shall come &om the north, and shall be as a strong flood, and shall prey upon tbe earth." The host of the Babylonians are meant. See Isa. xvii. 12, 13, Ezek. xxvi. 3, 19, where an hostile people are expressly compared with water. Also, Kev. xvii. 1, 15, tbe vision of a multitude of waters signifies Bwny people.

(^.) It denotes any great calamities and tribulations, 2 Sam. xxii. 17, Psal. xxvii. IC, xxxiL 6, Ixvi 12, cxxiv. 4, 5, and cxliv. 7, Isa. xxviii- 17, and xliii. 2, Lam. iiL54.

We are alao to note, that the most bitter and exquisite passions of our Saviour are metaphorically compared to deep and overflowing waters, Pari. buz. 2, 3, 14, 15. See

Psal. xl. 2, see also Psal. Ixxiii. 10. Some by the " waters of a full cap'* would have the same thing undeiStood; but the usual exposition is, that it rather gives & description of the wicked, who enjoy prosperity and plenty. And this leads us to the ajcceptatitjii of water wherein it signifies good, in which, as in the foregoing particular, we must coa-flider it,

Q.l As it refers to men. (2.) To thincs themselves.

(1.) Water meta^orically signifies posterity, which is propagated from its o^wn svxk or head, as water flows from a fountain. Numb. zxiv. 7, *' He shall pour the inrater oat of his buckets;" that is, God shall so bless the people of Israel (represented by Jacob) as that they shall have a numerous of&pring, and increase into a great posterity. Another metaphor taken horn water follows,'' And his seed shall be in many waters ;'' -wliich the Chaldee expounds of peoples: according to the above signification; thus be paraphrases, '* a King shall spring up, who shall be magnified by his sons, and he shall rule over many people." But B. Salomon says, " That this signifies prosperity, as seed increases best that is sown beside the waters."

To this sense we are to refer, Isa. xlviii. 1, " Hear ye, this, 0 house of Jacobs calleJ by the name of Isriael, and a^ oome forth eut of the waters of Judah;" that is, such as are descended of Jacob and Judah as from a fountain; as Deut. xxxiii. 28, and Psal. Ixviii. 26.

(2.) By the meti^hor of waters the blessings of God and our Saviour aie often noted ar in the chapter of an anthropopathy.

2. The subjects, or things containing waters, are various. The chief is tbe sea, which for the plenty of waters, the violence and impetuosity of its waves and storms, metaphorically denotes a multitude of enemies, Jer. li. 4, " The sea is come up upon Babylon: she is covered with the multitude of the waves thereof." Chaldee: The lo^g with his numerous hosts, in plenty, like the sea came up against Babylon. So it is to be understood, PsaL Ixv. 7, Ixix. 9, and xciii. 3, 4. See also Isa. xvii. 12, 13» and IviL 20, Jer. vi. 23, and L 42, where there is an express comparison.

When our iniquities are said '' to be cast into the depths of the sea," Micah vii. 19, it

signifies a total remission and utter oblivion of them.

/

Waves of the sea denote calamities and punishments, because they rush upon us and are nozio^s, as the waves are troublesome to ships and seamen, Psal. xlii. 7, and Ixxxviii. 7, t6 which that phrase. Lam. i. 20, and ii 11, relates, PsaL ill. Isa. vii. 24. '

Jude verse 13,'' Raging waves of the sea, foaming out then: own shame." This is epoken of unquiet, untamed vagabonds, or impetuous violent men, who, possessed with a spirit of giddiness by false doctrine, and wicked, disturb the church and raise scandals. A metaphor taken from turbulent and frothing sea. See the express similitude, Isa. Ivii. 20, 21, to which place the apostle seems to have respect

Fluctuating, or being tossed to and fro, xyvSowi^KT^i, £ph. iv, 14, is attributed to men imstable in the profession of Christianity, iyee Jam. i. 6.

A Stream, Vns (NaehalJ which runs m a valley, (which is also denoted by the same Hebrew word,) and suddenly increases in tempestuous ramy weather, and brings not only terror, but loss and damage to men and other creatures, metaporically signifies great afflictions, terrors, and dangers, Psal. xviii. 4, '*The floods of Belial terrified me." Chaldee; '^ The multitude of oppressors made me afraid''—Junius and Tremellhis: The floods of wicked men affrighting me; he compares the persecutions and violence of tbe wicked who would prosecute him even unto death to floods, which violently,' and,' ere ve are aware, break upon us." Musculus upon the place: '' This flood of the wicked rightly agrees with the valley of Kidron, that, is, th^ kingdom of daikness.

Psal. ex. 7, *< He shall drink of the brook in the way." This is diversely expounded, but most fitly of the passion of our Saviour Christ, which is elsewhere compared to drinking, for the drinking of his cup is in this place called " a drinking of the brook in the way." By tbe brook or torrent the multitude and bitterness of Christ's sufferings

FAST X.] HETAPHOBS FBOM WAT£B. 119

are noted, and also their shortness. For these torrents or streams quickly pass away, be* cause they have not their source from a lasting fountain, but from showers and snow: and tbtirefore it is added, " Therefore shall he lift up the head;'" that is, he shall be gloriously delivered firom death and passion or suffering, and shall most eminently triumph in the resuirection. And the Prophet says, that Chnst should drink [in the way J, by which the ciiurae of this earthly life is signified, which is called the " day of the flesh," Heb. v. 7. Eiias, fdien banished and persecuted, and dwelling in a desert, drank of the brook by the oommand of God, 1 Kings xvii. 4,6; Christ in his passion was pkced as it were in a wide wilderness, and spiritually drank of the greatest torrent of aU tribulations and dolors, which by bis passing over the brook Kidron, (which had its name from its blackness and darkness,) is noted, John xviiL 1. So much of that.

Sometimes a stream or brook is taken metaphorically in a good sense, either because of the abundance of waters, which are transferred to plenty of good things. Job xx. li ; by the " brooks of honey and butter " (to which rivers and floods are added) is signified a confluence of prosperous, pleasant, and desirable things, even to fiiU satisfaction, Psal. xixTL 8,'' Giod is said to make believers drink of the rivers (or brooks) of his pleasures," thst is, to bestow a plenty of blessed, sweet, and heavenly good upon tnem, which is that life snd overplus (or more than abundance) which Christ promised to his sheep, John x. 10.

Piov. xviiL 4, '* The well-spring of wisdom." is called a flowing brook, that is, the month of a wise man does largely and abundantly utter and communicate wisdom. See Isa. Ixvi. 12, Amos v. 24; 'where there are express comparisons.

Or else the reason of their being taken in a good sense is because in dry and unwatei^ ciMmtries, the inundation of brooks are very seasonable and profitable; Isa. xxxv. 6, *' In die wildoness waters shall break out, and streams in the desert;" he adds, verse 7, ** And the perched ground shall become a pool, and the thirsty Luid springs of water." This is a metaphorical description of the blessings of Christ's kingdom, and with respeet to theur sweetness and abundance.

A liver, if taken in an evil sense, signifies the frequent eruptions and invasions of enemies, Isa. xviiL 2, '* A nation whose land the rivers have spoiled." Here is divine ven-g«aQoe £nretoId upon the wicked Ethiopians, by armed enemies, who (like mighty currents which none can resist) were to overwhelm their land. Some take diis properly, because tiiere 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 Hongary upon the Danube. See Isa. vilL 7.

• If it be taken in a good sense, it denotes the &vour and blessing of God, Psal. xlvi. 4, " There is a river, the streams whereof shall make glad the dty of Gk>d." The holy hahitation which God placed in that dty, is intimated to be like a most sweet and pleasant mer, whose rivulets or streams exhilarate and rejoice the whole dty; and therefore it is added," Tlie holy of the tabemades of the Most High.''

By ri^er, Jehovah himself (by his grace and protection inhabiting there) may aptly be tmdentood; and his streams are the special blessings or benefits we receive from his di-Tioe protection, which flow from his gnice as rivulets from a river. Ndther would it be uy error, if it should be referred to die word of God, for where that is purely taught and fioamhes, God himself cannot but be graciously present there, &c.

Isa. xH 18, " I will open rivers in high places, and fountains in the midst of the val-|i^: I will make the wilderness a pool of water, and the dry land springs of water." This is a meta{^rical description of the kingdom of Christ. Brentius upon l^e place: " By this netaphor d the desert, waters, fountains, and trees, verse 19, is understood; that God was to give the Gentiles, who are called by the name of dry ground and desert, a most huge ^ capacious fountain, that is, the preaching of his word in great plenty, that they who >re thirs^ may drink of the Fountain, that is, Christ and etrinal blessedness."

Jobn riL 38, ** He that believeth on me, as the scripture saith, out of his beUy shall W liTers of living water." Christ speaking of his being to give ihe Spirit to his belitiv-

>

120 JIBTAPHOttS mOH W\TEK. j^BOOK 1,

ing apostles by a wonderful effiision, as verse 39, therefore flowing of water must be understood of the plentiful gifts and operations of the Holy Ghost, by which tbe aposUes and other ministers by preaching of the Gospel converted many unto Christ, and filled them with living comfort What Christ adds, viz., *' as the Scripture saith," belong to the following words, and the flowing of living waters out of their bellies, is inferred from some certain places of the Old Testament, sadh as Isa. Iviii. 11, *' Thou shalt be like a watered garden, and like a spring whose waters lie not," that is, fail not, or do not wax dry;) or from the whole substance of the universal gospel i»romises expounded or set forth by the allegory of rivers, fountains, and waters, such are, Isa. xliv. 3, and xlix. 10> Erek. xxxvi. 25, 26, Joel iii. 1, and iii. 23, Zech. xii. 10, and xiv. 8.

But Heinsius* elegantly joins the words,'' as the scripture saith," with the words immediately going before: '* He that believeth on me, as the scnpture saith." Christ bas respect to that place, Deut. xviii. 15,18, where the prophet is promised. Neither was there any place where was then more in their minds, John i. 21, and vi 14, Acts iii. 22, John vi. 40.'^-So that the words whidi follow, *' Out of his belly shall flow rivers of living waters," are really the words of Christ himself, as is clear, verse 39. See John iv. 14, so fax he.

The Hebrew worn a^c (Peleg) which Kgnifies a rivulet, river, or stream, with a gentle or natural current, is mnch of Uie signification of the former, Job xxix. 6, ** Elvers of oil,' signifies abundance of good things; Prov. xxi. 1,'' The king's 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 shows that kings are carried with great impetuosity, where their inclinations prom^ft 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 beginnmg, directing the way where every river must run.

A fountain is generally taken in a good sense, with respect to temporals and spirituals. Examples of the former are Deut xxxiii. 28, " The fountain of Jacob, (that is, tiie people of Israel, which sprung from Jacob,) shall remain like a Uisting fountain." Jer. ix. 1, The eye is called a fountain (or a vain) of tears, that is, it sheds tears plentifully. See Mark v. 29, Lev. xiL 7, and xx. 18, &c.

Examples of the latter are, Psal. xxxvi. 9, " For with thee is the fountain of life;" that is, thou, 0 God, art the cause of all life and heavenly blessedness. Psal. Ixxxvii. 7, " All my springs, (or fountains,! are in thee." The sense is, that believers regenerated by the Spurit of God, of whom ne speaks, verse 4, 5,) should celebrate and sing praises to God in the kingdom of Christ, usmg this argument—^*'All the fountains of our l^e are in thee, oh our blessed Saviour: thou alone art the Author, Fountain, and Original of temporal, spiritual, and eternal life."

Prov. xiiL 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 like, chap. x. 11, is said of the mouth *' of a just or righteous man." And chap. xiv. 27, of the " fear of the Lord;" whence it is manifest that t£b is to be understood of the preaching of the saving word of God by just and wise men, that is, believers.

word of Christ the Saviour is called a Fountm and Spring, Isa. xiL 3, (where »rd is in the plural number, to denote abundance) Zech. xiii. 1, Joel iii. 18.

The the word

With respect to this saving word, the church of Christ is called ** A fountain of gardens, a well of living waters, and streams of Lebanon," Cant. iv. 5, Chaldee: " the words of the law are compared to a well of living waters." This fountain is only in the Church of Christ, and therefore this name is also attributed to it, and it is also called " A spring shut up, (or locked,) a fountain sealed," verse 12, because it is sealed and kept by the Holy Spirit through Uie word to eternal salvation; 2 Cor. L 22, Eph. i. 13, and that in a manner utterly unknown to all human sense and reason. Peter calls false teachers, " wells without water," 2 Pet. ii. 17; that is, such as make a spedous show of divine truth, but really have no grace, or heavenly doctrine. God is called the " Fountain of Ufe," but of that we have treated in the chapter of an anthropopathy. That

lu AriAtarcho sacro, p. 406.

iifti eternal is called fountains and springs af Uying water is plain, irom Isa. xHx. 10, Bev. Tii 17, and jud. 6, ftc.

More especially the foantain of water of Siloah is memorable, Isa. viii 6, whidi is called the dragon or serpent's well, Neh. iL 13; from its slow stream and windings like a serpent, whose stream made a pool, Neh. iii. 15, called xoXvfidndpo rw :Lt\uafi,, the pool of Siioam, Jolia ijl 11. From this weU a metaphor is taken, Isa. viii. 6, ** Forasmudi as this peqde despiseUi the waters of 8iloah that go softly," &c., by which some undeistand divine pnanises giren to the Jewish people of a sure defence and protection against thoir enemies, in wfaidi the Jews having no confidence or acquiescence, betake themselves to the protecdon of foreign arms. Others by the waters of Siloah understand the kingdom of Sim, institated or appointed by Ood, which was but small and weak in comparison oi the kix^dom oi Syria and Israel, as the fountain gilded with an easy and silent current. The Cb^dee, ** Fozmsmndi as this peojde despise the kingdom of the house of David leading them quietly, as Siloah flows quietly," &c. Of this fountain Jerome in his comment says, '* that Siloah is a fountain at the bottom of the hill Sion, which bubbles out not with continual springs, but at uncertain hours and days, passing through the concaves of the earth tad dens of hard stone, with much noise, we espedaUy that dwdl in this province cannot doubt."

The fovntain Siloah by another name is called pn'i, Gihon, 1 Kings i. 33,36, as appears bjr the Chaldee paraphrase upon the place, which terms it Mn^ Siloah. It is caJled Gihon, from breaking or bursting out, hence called a brook overflowing; 2 Chron. xxxii. 4, it is abo oiMeivaUe that Solomon, David's son, was anointed king of Israel, by this fountain, 10 that there is reason for the allusion, that by this well is meant the kingdom of the house of David.

Bientius upon the place says, *^MetaphorahujusfonH8famUiamDavidi8inteUigU,idque

admodmm apte. Nam Siloah," &c By the metaphor of Uus foimtain, he understands

the &mily of David, and that in a manner aptly; for Siloah, though it comes with a

great sound, yet it flows not always, but at certain days and hours: and when it bubbles

forth, it overflows not the whole laiid, it destroys not the fields, but keeps itself in the

ooQcaves or hollow places of the earth, without danger to any, but flows ahnost hiddenly:

so the fEonily of David, which for the government of the ku^dom of Judah was sancti-

^ by God. And although there be a great unlikeness between the kings of Judah, one

bdng more merciful, more clement, and more godly than another, yet they were tolerable

tin^; neither were they hitherto over grievous to the people, but behaved themselves in

the administration of the government modestly and temperately. Yet the common people

in cities and country, desirous of novelty, would rather have strange kings, though enemies,

than the poor family of David, which was ordained by God himself to rule that people &c.

It appears in that war, that some would g^dly have been disengaged from danger, and

othm resolved to repel it any way; but the commonalty, especially husbandmen, of

Judah, would have the family of David dethroned, and that the long of Israel, or the Idng

of Syria, should rule, &c Against these Isaiah sharply inveighs, and prophesies that the

time win come, that because Siey would not be contented to Uve with satisfaction under

t^ peaceable reign of their own kings, they should be exposed to endure the storms, and

^ the scourge of tyrannical, great turbulent enemies." To this interpretation B. Eimchi,

Vatablus, and Jerome agree.

A well, iw, is sometimes taken in a good sense, as Prov, v. 15—18, " Drink waters out of thine own dstem, and running water out of thine own well. Let thy fountains be diqiersed abroad, and rivers of water in the streets, let them be to thee only: (so the Hdirew) and not to strangers with thee ; let thy fountain be blessed." This continued uetaph(^ respects wedlock and its lawful familiarity. Aben Ezra thus expounds it—''The s^nse is, that we must keep to our own proper wife, and to no other besides her, and by foimtains dispersed abroad a multitude of children is noted"—Munsterus, " The Hebrews ^ond it, forsake a stranger,and adhere to thy own wife, then shall thy fountains multiply ^ad, that is, thy children with honour shall appear in public: for they shall be thine ^VQ, whereas if thou goest to another thy children will be bastards," &c.

Others expound this text of two doctrines proposed to a pious man.

^^ that he should make good use of his proper goods, and by the blessings of God win aogment them, verse 15—18.

Secondly, that he should live chastely and continently with his own wifi), and abstain torn others, verse 18,19, &c. Franzius says, " drink water out of thine own dstem,'' Ac, that is, keep thy goods to thysc^lf, and thine, and to help objects of charity; but do not consome them upon whores," &c.

A well is sometimes taken in a bad sense, as great perils and mischief Psal. Iv. 23, '* And thou, 0 Lord, shalt bring them into the weU, (so the Hebrew), of destmctioii." The Ghaldee,'' into a deep hell," Psal. ixix. 16,'' Let not the well, (so the Hebrew,) ahut its mouth upon me;" Ghaldee, " hell." Christ speaks there of his most bitter passion.

Jer. ii 13, " Broken cisterns that will hold no water," (out of which fractions the virater goes not, as it comes in, failing the expectation of men that want water) this signifiea the idolatries or apostacy of the people, to which God, the founiain of living water, is opposed.

«

3. The qualities of water; of these we will note two.

(L) It is fluid and liquid, and if congealed by cold, it is resolved and liquified again by heat. Hence a metaphor is taken, for when to melt, or to be liquid, is spoken of men, it is signifies fear, consternation, anxiety and griefe, £xod. xv. 15, Deut. i. 28, and xx. 8, Josh. vii. 5, (where liquid water is added,) Job vii. 5, and ix. 13, Psal. Ixxv. 3, and cvii 26, Isa. X. 18, xiii. 7, and xxxi. 8, (where dd signifies melting, the Ghaldee, "breaking;" consternation for fear. Others render it tribute, which is the other signification of the word), Isa. vi 4, 7, Ezek. xxi. 15, Job. xxx. 22. So Ovid de ponto.

Sic meaperpetuis liqveuani peetora euris.

" So may my breast with constant sorrows melt."

See Psal. Iviii. 7, 8, and xxii. 14,15. Where there is an express compaiisony PsaZ. cix. 28, " My soul melteth," in the Hebrew, [droppeth] *'for heaviness," that is, consumes as if it were liquid—The Ghaldee, '* my soul is sad for sorrow." Some say that this is an hyperbolical description of his tears, as if his soul was liquid and resolved into weeping. Siee Job. vi. 14,15, Judg. xv. 14.

(2.) Water Is capableof cold and heat. Bom. xii. 11, rat wnvtMtrt l^tornt, ** fervent spirit,'' by which spiritual ardour, and the zeal of faith and piety, is denoted; the Syriac expresses it by a word, nm^ which signifies boiling water. Job. xli. 22, £zek. xxiv. 3, 5, see Job xxx. 27, Kev. iii. 15, "I know thy works that thou art neither cold nor hot; 1 would thou wert cold or hot;" verse 16, ''So that then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth." In this text there is a manifest translation from the qualities of water. He calls the cold such as are without any interest in Ghrist, or the unconverted ; and the hot he calls such as are endued with the true knowledge of Ghrist in an eminent degree; and the lukewarm are such as would be called Ghristians. but do not seriously stand by, or plead, the cause of religion; nor lead a life conformable to their holy profession ; Zs^rmfs, that is, God loves such as are hot or fervent with the zeal of piety: but the li^ewarm, who are only Ghristians in name, and not in reality, he hates; nor will he reckon them among his, which by a metaphorical allusion to warm water, is here expressed—For by that a man is easily provoked to vomit; so that Ghrist by the term vomiting expresses that he will reprobate such.

Object. But wliat means this, where he wishes that he were cold ? Does that fi:ame of spirit also please God ?

Answer. This is to be understood respectively, or by way of comparison, in that ^XP^t the cold^ with respect to the lukewarm, are more praise-worthy, because they openly profess what they are, not counterfeiting that sanctity which they have nut, pretending one thing and doing another, but being under the blindness of a natural state, if they are taught, they frequently amend, and prove good men; whereas the lukewarm, making a specious show of godliness, but denying the power, are in a far more hopeless condition. The sense therefore is, " it is fit that thou be put into the extreme degrees, that thou mayest be judged,'' &c., Prov. xvii. 27, "A man of understanding is of an excellent spirit," (the Hebrew is,) "of a cool spirit;" that is, of a sedate and quiet mind.

who 18 not eftsOy provoked to be disturbed with the fiery sallies, and intemperate heat of anger.

4. The aetionB of water are of two sorts, some (its own actions) as to '' break forth/' Job xxTiii. 4, which signifies abundance of wealth, and a plentiM o&pnng. Gen. xviii. 14, and xzz. 43, Exod. i. 12, Job i. 10, Hosea iv. 10; also a publishing of speech, 1 Sam. ill 1 ChroQ. xiiL 2,2 Chron. xzxL 5; when the waters are said to " overflow," it signifies an irruption, or attacks of a multitude of enemies, and also, the celerity and speed of the invasion. Examples of the former are, Isa. viii. 8, and xxviii. 15, 17,18, Dan. xi. 22, Nah. i 8; of the latter, PsaL xc. 5, Isa. x. 22, Jer. viii. 6, Isa. xx. 2,'' All nations shall flow together to it;" Jer. li. 44, Micah iv. 1; here the prophets treat of the conversion of the G^tiles to Christ, by a very significant metaphor. In the means of conversion, vliidi is the evangelical word by his divine efficacy, the people willingly, without any compulsion, flock to him. Waters naturally descend; if they are made to ascend, it is by engines or art, and not from any spontaneous motion or peculiar quality so inclining them; so this people when they tend Sion-wards, and ascend that holy hill, are acted, animated, or strengthened, by the aid, art, and efficacy of the Holy Spirit by the Gospel of Christ.

In men converted,

(1.) This denotes diligence and fervour in piety, as waters gather together with celerity and impetuosity.

(2.) It denotes frequency and plenty, as many waters flow together.

(3.) It denotes concord or agreement, as many streams come from divers places, and vhen they meet make up one homogeneous body, whose parts cannot be discerned from each other, &C. See Psal. xix. 3, Ixxix. 2, and cxix. 171, Prov. i 23, xv. 2, 28, and xviii. 4

PsaL xlv. 1," My heart is inditing a good matter;" the Hebrew is, " my heart boileth or bnbbleth up a good word." The LXX, titiptv^aro, erudavU, prompsU; this is an elegant metaphor of the speech of the heart weli premeditated, which by the mouth and lips is ottered, as water when it boils, oftentimes bubbles over.

To distil is put for speech, doctrine, or prophecy, either because like rain, or dew, it is every moment instilled into the ears, for all words and sentences are not proposed at one and the same time, but distinctly, and as it were by drops: or because as rain and dew, water, refresh, and fructify the earth, so does heavenly doctrine render a soul fruitful, Ac Examples are to be seen, Deut. xxxii. 2, Job xxix. 22, £zek. xx. 46, and xri. 2, Micah ii. 6, 11. The heavens and skies are said " To drop down righteousness," when God gives blessings from heaven, Isa. xlv. 8. See Joel iii. 18, Amos ix. 13," The mountains shall drop new wine, and the hills flow with milk ;" by which is understood tliat plenty of celestial blessings purchased by the merits of Christ

Some actions of a man about waters, as to pour out, which signifies evil, sometimes with respect to God, when he is said to " pour out his wrath," that is, when he greviously poniahes, 2 Chron. xiL 7, Isa. xlii. 25, Psal. Ixxix. 6, Jer. xlii. 18, Ezek. ix. b, and xxii. 31, Ban. ix. 11, Lam. ii. 4, Hos. v. 10. God is said ** to pour contempt upon princes," I^saL evil 39, 40; that b, he will divest tyrants of all authority, and maJce them con-tcmptible in exiles or banishments, as it follows there. See Job xvi. 13, Psal. cxli. 8. As it respects men, it signifies the evil of guilt and punishment, or afflictions, &c. See QEamples, Job xxx. 16, Lam. ii. 11, 12, P^. xxii. 14,15, and Ixxiii. 2, £zek. xvi. 15.

Sometimes it is taken in a good sense, sometimes of God, sometimes of man: of God, as when be is said " to pour out his Spirit and his grace," when he plentifully bestows the gift of the Holy Ghost upon believers, and exhibits his grace, Isa. xxxii. 15, and xliv. 3, ^oel ii. 28. Zech. xii. 10, Acts ii. 17, 33, Rom. v. 5, Tit. iii. 6, see Psal. xlv. 3,1 Sam. L15, PsaL IxiL 8, 9, Lam. ii. 19, Job iii. 24.

To wash and make clean, (which is wont to be done with water) is often trans-latcil to signify the justification of sinful man before God, and his sanctification and re-Qo^ation. *^ To be washed firom sin,*' (as from most sordid filth) is to obtain remission of

fibs through the Mediator, Christ, Psal. 11. 8, 9, Isa. iv. 4, Ezok. xvi. 4,9, and xxxvi. 25, Acts xxii. 16, 1 Cor. vi. 11, Heb. x. 22, Bev. i. 5, 7,14; or that which is always joined with the antecedent benefit of God, to abstain from sin and practise holiness and purity of life. Job ix. 30, Psal. xxvi. 6, and Izxiii. 13> Prov. xxx. 12> lea. L 16, Jer. iv. 14, James ir. 8, &c.

Of Metaphors taken from the Earth.

In the globe of the earth two things are to be considered, which afford as many metaphorical acceptations.

(1.) That it is opposite to heaven with respect to quantity and qualities. Hence as heaven denotes the spiritual kingdom of God, and the state of eternal felicity ; so, on the contrary, the earth denotes the state of corruption and sin in which man after the &11 was involved, John iii. 31, o an tx tv y^, tx nf fns larif xai tx ms yns Xatku^ ** He that is of the earth, is of the earth, and speake^ of the earth." A very fair antanadasis 1 The first phrase of the earth is jHroperly taken and denotes an earthly origmal, that is, to be begotten by a natural man in a natural way, (to which is opposed ^t Christ is awmBor 9^xofitpos Mu tK Tou pv^oTov, ** Como from abovo, and from heaven." See 1 Cor. zy. 47.

The second phrase, of the earth, metaphorically taken, is to be eternally wise, ignorant of divine things, lost in sin, and an absolute stranger to heaven and the spiritual kingdom of God, which elsewhere is phrased, ra wtytia ^pww, ** to mind (that is, to only take care for) earthly things," Phil. iii. 19; '•« tiii trapKos ^vup, " to tske care for those things wmch are of the flesh," Bom. viii. 5. See John iii. 6,1 Cor. ii. 14. To which in t^ place of John, viz. iii. 31, is opposed that Christ, «««'•» varruv ttmw, " is above all," that is, the heavenly Lord and most holy God, void of all imperfection and worldly spot.

The last phrase, " to speak of the earth," is conformable to the first, and is to speak those things which are contrary to the kingdom of God, erroneous and lying. See 1 John iv. 3, 5; (to which is opposed that Christ testifies that which he saw and heard, and speaks the words of God, which whosoever receives, he seals or witnesses that God is true) the like opposition Christ uses, speaking to the carnal Jews, John viii. 23.

(2.) Because the earth affords men houses and convenient habitations, in that respect eternal life, and the heaven of the blessed is called " a new earth or limd," Isa. Ixv. 17, 22, 2 Pet. iii. 13, Bev. xxi. 1; because in it are those many mansions which are provided by Christ for believers, John xiv. 2; in this sense some of the &thers expound. Matt. v. 5, '* Blessed are the meek, for they shall inherit the earth." But this may be fitly interpreted of the earth on which we dwell: for this sentence seems to be borrowed firomPsal. xxxvii. 11, " The meek shall inherit the earth, and shall dehght themselves in the abundance of peace." The meaning may be, they who do violence to none, and when injured easily forgive, who choose rather to lose their right than vexatiously to wrangle or contend, who value concord and tranquillity of mind before great estates, to whom a quiet poverty is more welcome, than brawling riches; these, I say, will truly, and with a mind full of tranquillity, inhabit and possess the earth, and in it will eujoy the grace and blessing of God, to them and their posterity, whilst the goods of the wicked are by divine vengeance scattered as it were into the light winds, so that these (viz., the meek) are the true possessors of the land, and as it were the props or pillars that preserve it, whereas the wicked, together with the devils, are but possessors of a bad &ith, and unjust raviahcrs, for whose malice every creature groans, and does, as it were, tacitly implore deUvenuioe of the ^eat Creator, Bom. viii. 20—22, &c.

So much in general, now we shall briefly show what metaphors are taken from the several parts of the earth. As,

1. A mountain or hill, being a more high and elevated part of the earth, metaphorically denotes,

(1.) Heaven, the habitation of God, so called by an anthropopathy, as he is elsewhere said," to dwell in the highest," Psal. iii. 4, ** 1 cried unto the Lord widi my voice, and he heard me out of his holy hill," that is, from heaven: as if he had said, " I am cast out from the place of the terrestrial sanctuary appointed in Jerusalem, but there is yet

an opea access to the holy hill of God, his heavenly habitation, where my prayers shall be heaid, and shall implore the wished help against those rebellious and stubborn enemies." So PsaL xdx. 9, cxxi. 1, cxxiii. 1, zy. 1, and zviii. 9, 2 Sam. zxii. 8.

2.' Kingdoms and empires, which like mountains, have a pre-eminence in the world. Psal. XXX. 7, " Lord, by thy favour thou hast made my mountain to stand strong;" that b, thou hast given my kingdom strength and tranquillity. Psal. kxvi. 4, *' Thou art more glorious and excellent th^ the mountains of prey;" that is, the kingdoms of the wicked, who unjustly plunder and prey upon the world. Jer. li. 25, " Behold I am against thee, 0 destxoying mountain, saith the Lord," Ac. Blyricus, "So he calls Babylon, although it was situated in a plain, because of the loftiness of its dignity and power, by which, as a very high mountain, it hung over other cities and people.'' But others think, that by the vast circuit and thickness of its walls it rose like a mountain; for Herodotus, Strabo, Pliny, and Diodorus biculns, affirm that the walls of Babylon were 50 cubits Uiick, and 200 royal cnbits high. And that which is added in the same ^aoe, that *'Babybn should be made a burning mountain," is to be understood of the rubbish and ruinous heap which was left like a mountain after the burning of that great dty. Hab. iii. 6, " The everkst-iog mountains were scattered, and the perpetual hills did bow;" that is, the kingdoms of the people were suddenly shaken and overthrown: he speaks of the blessing of God, which expeUed the Canaanites, and distributed their hinds to his people by his ministers, Moses and Josfana. See £xod. xv. 14, &c.

3. Any proud enemies of the kingdom of God, Isa. ii. 14, The day (of the anger) of the Lord, *'upon all the high mountains, and upon all the hills that are lifted up;" Uiatis, open all such as are proud and Hfted up, because of their power, as appears, verse 11,12, 17. Also by "the cedars of Lebanon that are lifted up, and the oaks of Bashan," verse 13; ** And the high towers and fenced walls," verse 15. Isa. xl. 4, ** Every vaUey shall be exalted, and every mountain and hill shall be brought low," &c. This is a metaphorical deserq^tion of the effect of John Baptist's preaching, of which the prophet speaks here. Upon whkh Muscnlus,* "The doctrine of repentance humbles mountains and hills, and makes plain the uneven and crooked, that is, brings down the proud, depraved, and wicked; and the consolation of the kingdom of God, which is jomed to the doctrine of repentance, lifts up the Tallies, that is, it comforts and refreshes the humble, the poor in spirit, and the dejected." The forerunner of the Lord did exactly prosecute both these ports in prepar* iog the way of our Lord, saying, "Repent, for the Idngdom of heaven is at hand," Matt. uL 2, &c. Isa* xli. 15, "Thou ^alt thresh the mountains, and beat them small, and shalt make the hills as dbaff;" that is, thou shalt destroy thine enemies, though they be most proud and powerful, notwithstanding thou dost seem but as a worm, verse 14. He speaks \fj the Spirit to the church of Christ, which by virtue of the heavenly word, works these things gloriously: the Ohaldee renders it, "Thou shalt slay those people, destroy their bngdoms, and make them as chaff." See Zech. iv. 7, &c.

More espedahj there is mention of Bashan, (Psal. Ixviii. 15,) which was a mountain* ens country, famous for excellent pasture, the beasts that fed there being very fat, stnmg, and great—hence the bulls, rams, or heifers of Bashan are metaphorically put for &t. Dent, xxxii. 14; which is also referred to men, PsaL xxii. 12, " Strong bulls of Bai^ian have beset me round," that is, the enemies of Christ who were strong and fierce, Ac, See Amos iv. 1. The oaks of Bashan are used in the same sense, Isa. ii. 13, ZecLxL2.

Gannel was a mountain famous for fields, vines, olive-trees, and fruit-bearing shrubs, tod is by a meti4>hor put for ai^ good and fruitful country, Isa. xvi. 10, Jer. ii. 7. Some tbiak this tzanslation is made beoiuse of the etymology of the word, allegmg that bono, Gannel it compounded of tro, Kerem vinea, a vineyard, and n^> phnus, full, that is, full of rineyards. The word is also translated to spiritual things, Isa. xxxii. 15, and mention is made of it in the description of the New Testament church, and its vigour and glory,

Itt.XXXT. 2.

Lebanon, a mountain, denotes the grandees in the King of Assyrian's army, be-caoae of the height, stateliness, and plenty of the trees there. Isa. x. 34, " And Lebanon diall fidl by a mighty one f that is, even the stoutest and most valiant in that army shdl be slain by the angel of the Lord. In the foregoing part of the verse it is said,

♦ lu Contmrnf. If. L,

" and he shall CHt down the thickets of the forest with iron," where we are to understand the other part of the army, who together with their chief captains and champions were to be cut off.

Hill, if added to mountains, is sometimes taken metaphorically in the sense _ * before. Some by " everlasting hills/' Gen. xlix. 26, understand patriarchs, prophets, and illustrious saints, who exceed others as hills do vallies, but it is thought that the phrase '* unto the utmost boimd of the everlasting hills," is better expounded unto the end of the world; that is, untQ the hills be moved, which are always immoveable. And by this reason also, Isa. liv. 10, the covenant of divine grace is compared to hills and mountains immoveable.

A rock (which is a great stone, in height resembling a mountain,) by a metaphor denotes a firm, stable, or secure place from dangers, and consequently refuge and protection, Psal. xl. 2, xxvii. 5, and Ixi. 2, Isa. xxxi. 9, and xxxiii. 16, Jer. li. 25, &c.

A den is a cavity or hollow place of stones, or great rocks, in which thieves and robhers hide themselves; hence Christ calls the Temple of Jerusalem, '* a den of thieves," Matt. xxi. 13, Mark xi. 17, Luke xix. 46, which is taken from Jer. vii. 11, because of their false doctrine, perverse lives, oppressions, unrighteousness, &c., each of which is spiritual robbery. NeiUier is the allusion of a den to that spacious and vast temple insignificant; fur we find recorded by Josephus, Lib. xiv., c. 27, and by Strabo, Lib. xvi., ^Hhat there were dens in that country so great and spacious, that 4000 men may at once hide themselves in one of them."

A valley, because of its lowness and the obscurity of its shade, which broken and hanging hills and trees cause, metaphorically denotes himiiliation, griefs, and oppressions, Isa. xl. 4, Luke iii. 5. Jerusalem is called '* the valley of visions," Isa. xxii. 1, because it was the seminary of the prophets, &c. Psal. xxiii. 4, *' Yea, though I walk in the valley of the shadow of death, 1 will fear no evil;" that is, although I should fall into the utmost perils of death. The metaphor is taken from sheep, who, when they stray in these obscure and desolate vallies, are in danger of being destroyed by ravenous beasts. See Psal. cxix. 176, "I have gone astray like a lost sheep," &c.

Psal. Ixxxiv. 6, '* Who passmg through the vaUey of Baca, make it a well: the rain also filleth the pools."—This text in the Hebrew is thus: " Passing through the valley of mulberry-trees they make him a well, and the rain with blessmgs (or most literally) covereth them;" that is, although the godly (whom, verse 4, 5, he calls blessed, because they dwell in the house of the Lord, sdll praising him, and with a strong faith cleaving to him, &c.,) should be involved in divers calamities, which is metaphorically expressed by passing through the valley of mulberry-trees, that being a barren and dry place, (mulberry-trees usually growing in such ground, 2 Sam. t. 22—24,) yet they trust in God and make hun their well, by whom, as from the living stream of health and comfort, they are abundantly refreshed, raised up, and comforted, and, as it were, with a wholesome rain made fruitful. It follows, verse 7, *' That they go from strength to strength;" that is, by the power of God they shall subdue and overcome all enemies and evils that annoy them. It follows in the Hebrew thus: " The God of gods shall be seen of them in Sion;" that is, in the church of believers, he will graciously manifest himself to them, both by the word of life, and by his excellent help; compare Psal. L 23, with this text.

There are other vallies metaphorically made use of, as Hos. ii. 15, ^'I will ^ve the valley of Achor for a door of hope." This is a promise of Jehovah to the church; by which phrase the consolation of his Spirit in adversity, and the comfort of hope, is understood. Achor signifies perturbation or trouble, and received that name from the great perturbation of the people of Israel, Josh. vii. 24--26. It was in that valley which borders upon Jericho, that they had the first hope of possessmg the land of Canaan. So they believing in the valley of Achor, that is, being frill of trouble and disturbance, they are raised up by a gracious consolation out of God's word, and are eomforted by the hope of eternal life.

The valley of Jehoshaphat is put for the church, Joel ui. 2. The valley of Gehinnon or Hinnon, from whence Gehenna (put for hell) comes, affords no other metaphors.

A desert* which is a part of the earth little inhabited and manured, wanting pleasant hrers, elegant trees, froits, Ac, is often pat for the Gentiles, who are stranger to the kingdom of God, and are destitute of the means of eternal life. Hence fountains of living waters, and good trees, are promised to the desert, by which the calling of the Gentiles to the kingdom of Christ is intimated, Isa. xjxv. 1, 2, xli. 18, 19, and xliii. 19, 20, and by those fountains the saving doctrine of Christ; but by trees the teachers of the word, and true believers, are to be understood.

The lower parts of the earth, Psal. cxzxix. 15, signify the mother's wopib, and so the Chaldee translates it By this phrase we are ifairly informed what our original is, viz., the earth.

Some say that the phrase, Eph. iv. 9, " He also descended into r« narnfrtfa fufn m' r^, the lowest parts of the earth," is to be taken in this sense: but this is most properly to be understood of the state of his deep and profound humiliation ; " his ascending OQ high," is to be understood of the state of his most super-eminent exaltation. Brentins upon Acts i., Pag. 19, says—" See the miseries and calamities which man must of necessity endure for his sin, and you will &id him as it were in the lowest part of the earth; what is lower than the pit of death ? What is deeper than hell ? When David said, ' Out of the depths have I cried to thee, 0 Lord,' surely he cries from no other place, than ftom the sense of death and hell, in which for his sins, he was comprehended," &C.

The deep of the earth and the terms that are analogical to it, as a pit, an abyss, or swallowing deep, metaphorically denote.

1. The grievousness of evils, miseries, and calamities, Psal. Iv. 23, Ixxi. 20, and Ixxxfiii. 6, Prov. xiii. 14, Isa. xxiv. 17, 22, Lam. iv. 20, and iii. 47, 53, Zech. ix. 11. Hence the phrase ''to dig a pit for another," that is, to conspire mischief, and "to fall into iht pit he digged for another," that is, to be overwhelmed with the same evil he provided for another. See Psal. vii. 15, 16, and ix. 15,16, Prov. xxvi. 27, Jer. xviii. 20, Psal. xdv. 12,13, 2 Thess. I 5, Ac.

By sepulchres, which are under the earth, great calamities are likewise signified, Psal. IhxtL 13, and Ixxzviii. 3, 4, &c.

2. That which is abstruse, hid, or inscrutable, as an abyss, or bottomless pit, cannot be seen or known through, Psal. xxxvi. 6, Rom. xi. 33, 1 Cor. ii. 10, Rev. ii. 24. See Isa. uix. 15, and xxxL 6, Hos. v. 2, and ix. 9,1 Tim. vi. 9, &c.

From mud, dirt, dust, and dung, also metaphors are taken which denote,

L Men in a vile and contemptible condition, 1 Sam. ii. 8, Psal. cxiii. 7. Hither may ve refer where the apostle calls himself Vifi^^/JM, 1 Cor. iv. 13, " Made as the filth of the worid, and the offscouring of all things," because of the ignominy and contempt vhieh he suffered. Erasmus in his paraphrase, *' Others are much honoured by you, but ve for your sake to this day, are accounted as the trash of this world, than which notiiing can be more abject, are trampled upon. See Lam. iii. 45, to which place a great many ^J the apostle had respect.

2. Evils and adversities, Psal. Ixix. 2,14, Jer. xxxviii. 22^ Lam. iv. 5.

^ Death, or a most ignominious casting away, Psal. IxxxiiL 10, which is called the (wial of an ass, Jer. xxii. 19. See 2 Kings ix. 37, Jer. xvi. 4, &c.

4 A thing had in great esteem among men, but is really vile, sordid, and noxious; Hab. iL 6, '* That ladeth himself with thick clay or mud." By this is to be understood a vast power of riches, which do not profit, but rather prove grand snares and hurtful UBpe<yments to the wicked possessors, as if they had been emerged in thick mud, or wcold take it along, as their burden. As mud is an impediment to a traveller, by bow htUe he can go forward, and by how often he endeavours to dispatch, by so much s he mvolved in a more dangerous intricacy: so great wealth, in the way of godliness, is a hindrance to him that sets his heart upon it, Mark x. 23,24, Luke viii. 14. See I«<a. im.20.

Phil iii 8, "I count all things but loss, and dung, that I may win Christ." He speaks ^ those tilings which before his conversion he magnified, and put his confidence ^ sahration in: but now being converted to Christ, he despises them as the most sc>r(£d and vilest things, being not only unprofitable for salvation, but most pernicious

if confided in. Others expound oxufSdtXdt, as if he had said wtvi&aa^, that vhidi is thrown to dogs—so Snidas takes it. And it is to be noted that in the second verse false aposdes are cdled *' dogs/' whose cornipt works the apostle caations against By mnd« dirt» and other filth, the members and apparel of a man are polluted and contaminated ; which contamination is brought frequently to denote the filthy nature of sin, Isa. bdr. 6, 2 Cor. vii. 1, Eph. T. 27, Tit. i. 15, 2 Pet. ii. 10, 20, (with verse 13,22,) Jude vene 23, JTam^ i. 21, Rev. iiL 4. To this washing and cleansing are contrary, by which the taking away of sin is noted.

The dnst of the earth likewise signifies contempt, abjection, misery, and mooming, 1 Sam. ii. 8, Job zv. 16, Psal. vii. 5, 6, zzii. 15,16, 29, xliv. 25, 26, cxiiL 7, and 25, Isa. zlviL 1, IiL 2, Lam. iiL 16, 29.

Ashes, in a metaphorical signification, and by allu8tt)n of the name, agrees with dust, with which it is sometimes joined, sometimes not. For the dust is indeed ashes, only that is a grosser matter into which a thing burnt is reduced. By this is signified frailty and vileness, Gren. xviii. 27, Eccles. x. 9, where nevertheless there is respect had to aoan's first original, which was dust and ashes—sometimes it signifies great calamity, and the sadness and mourning that ensue, laa. bd. 3, Ezek. xxviiL 18, Mai. iv. 3, Lam. ill. 16; for mourners were formerly wont to throw ashes upon their heads, yea, to lie in it, as appears 2 Sam. xiii. 19, Job. iL 8, and xlii. 6, Isa. Iviii. 5, Jer. vi. 26, Ezek. zxYxi. 30, John iii. 6, Matt. xi. 21, &c. The same metaphorical signification is in the phrase, to feed on ashes; Psal. cii. 9, '* 1 have eaten ashes like bread," that is, I am in a very great grief or trouble. Isa. xliv. 20, " He feedeth on ashes ; a deceived heart hath turned him aside."-~He speaks of the idol, which can bring nothing but mourning and all evil to its adorers. So much of simple bodies and what bears analogy with them. Of compound we will treat in the following chapters.

CHAPTER XL

OF METAPHORS TAKEN FBOM UINEBAL9, PLANTS, AKD LIVINa CBEATUBXS.

Compound bodies, according to the physical distinction, are either inanimate or animate.

Inanimate are metals, stones, and concrete juices, as salt— Animate are either vegetive, sensitive, or rational.

Of the first kind are plants, or thmgs growing out of the earth.

Of the second kmd, brutes.

Of the thurd kind, men and women. Of Which distinctly and in order.

Metaphors taken from manmate Bodies.

Gold metaphorically signifies quoad naturaUaj as it respects naturals,

(1.) A clear and shmmg liquor like gold, viz., pure oil, Zech. iv. 12.

(2.) Serenity of sky, when it is of a yellowish red. Job xxxvii. 22, " Fair weathcf cometh out of the north"—^in the Hebrew, it is gold oometh out of Uie north, &at is, as Schindler says, " a dear air without douds," or a wind pure as gold, and purifying the air, making it as pure as gold: the north wind, hence called by Homer, euOfnytttm. the causer of serenity. The Septtiagint rehdered it, n^aavywtra^ elauds shining like gM,

As it respects spirituals, gold significis the pure doctrine of the gospel, as silver and precious stones do, 1 Cor. iii. 12. Also the grace and benefits of Christ our Saviour; or, which is the same thing, true Wisdoto received l»y the word of Christ, ReV; iii. 18; sud even life eternal, Rev. xxi. 16.

Silver is taken or pat for an excellent or very fair thing, whence the word of God is sid to be as silver tried in a famace of earth, parified seven times, Psal. xii. 6, where le^Kct is had to its great parity. Hence oar Saviour is said, Mai. iti. 3,'' To be a refiner and parifier of gold and silver," that is, to mstitate a repurgation of his heavenly doctrine. The phrase in Isa. i. 22, " Thy silver is become dross,'" denotes corrupt doc-tiine, and a d^irayed life. The rebellious people of the Jews are called reprobate silver, as if it were said, overmudi corrapt, and therefore good for nothing hut to be reprobated, or cast away.

The excrements of silver, as dross, tin, and lead, denote idolaters, wicked and repro-kte people, Isa. i 25, (see Psal. cxix. 119, Prov. xxv. 4, 5, Ezek. xxii. 18, and the following verses, 't*o a fragment, or (by a syllepsis) fragments, Isa. i. 28, are called the panides or refuse of that dross, with which the prophet compares the wicked, because, like that, not to be healed, &c.

Btass and iron denote hardness and solidity, Deut. xxviii. 23, Isa. xlviii. 4, Jer. i. 18, Mic iv. 3. Iron also denotes great troubles and crosses, if a furnace (which because of the fire it eontains, is a symbol of calamity) be added, Deut. iv. 20, 1 Kings viii. 51. The like 18 to be onderstood if it be added to a yoke, as Deut. xxviir. 48, and to a rod, Psal. iL 9; eadi of which by itself, signifies affliction.

There is an obscurer place, Jer. xv. 12, " Shall iron break the northern iron, and the steel or brass ?" which some expound, that the northern enemy, viz., the Assyrian army was plainly invincible. Others, on the contrary, that there would assuredly come another enemy, who should break and chastise the Assyrians, to wit, the Persians, &c, Yatablus fbooses the former sense, " By the first iron understanding the Jews: he compares, says is?, the strength of the Jews to pure iron, and the strength of the Chaldeans to iron; vMch is mix^ with much steel, and therefore stronger: as if he had said, shall the Jewish iron sword break the Chaldean, well-tempered with iron and steel ? No ; iron and I'rass, he calls iron mixed with brass, that is steel."

Jomns and Tremellius take it as a confirmation of the foregoing promise, ver. 11, which God made by the prophet, that he would defend them from the hostility of the Chaldeans, and would make them intreat them well; and therefore they expound " the first iron, the Chaldeans, and the latter iron and brass, (that is, steel from the north of Chalybes, (for there was a people of that name in the northern parts of Pontus, from which Calybs, or ^ took its name, as Virrii in the 2nd book of his Georgics, and Strabo in his 12th Wjt of Geography, witness j Jehovah himself; as if he (viz., Jehovah) had said, these are iron, bat I, who interpose or come to relieve thee am a wall of steel to thee ; therefore you have no cause to fear, that you should be broken by those enemies."

It is said, Isa. Ix. 17, " For brass I will bring gold, and for iron I will bring silver, icd for wood brass, and for stones iron," which signifies the restoration or redemption of B^^okind, and the diange of the legal into an evangelical dispensation by the Messiah.

A Stone, if transferred to a man, sometimes denotes a great stupidity of mind, 1 Sam. ^' 37; sometimes hardness of heart, and the state of the shiner before conversion to W. Ezek. xi. 19, and xxxvL 26. To which the contrary is, that such as are converted and believe are called living stones, 1 Pet. ii. 5, with respect to Christ, who is called the precious and dect stone, upon which they are spiritually built, Eph. ii. 20, 21, 22. This vord ^ne is also used in a good sense. Gen. xlix. 24, " But his bow abode in strength, lad the arms of his hands were made strong, by the hands of the mighty God of Jacob ; from thence is the shepherd, the stone of Israel:"—that is, Joseph stood and was sent by ^ most powerfid God to feed Israel and his family as a pastor, and to prop them as a ^ne, to wit, when he supplied and preserved his father's whole house from Egypt. Some Wi that this man of God did prophesy of times to come, and that by pastors we should Qii^ieistand prophets, and by a stone» eminent kings and princes that were to come of the ™Jy of Joseph among the people of Israel, which people they were to lead forth, and tttch, and to support ^em, as a rock or foundation-stone supports a building.

K

It is said, Zech. xii. 3, that Jerosalem will be made " a stone of burden for all people ;" iqx>n which words Jerome notes, " Formerly in little villages, little towns, and little castles, they were wont to place round stones of great weight, which the yoath, for exercise sake, were wont to strive who could lift them highest; some could hit onfy to their knees, some to their navels, some to their shoulders and head, some that made aa ostentation of their strength! with erected hands, threw them over thdr heads," &c Hence the prophet alludes (say they) that if any nations will adventure to assault tha church, to remove it from its place, and toss it at their pleasure, they shall sink under their burden, and be even crushed to pieces ; even by the power and strength of the chief comer-stone of the church, Luke xx. 17,18.

From quarries of stone an elegant metaphor is taken, Isa. li. 1, ** Look unto the rod whence ye are hewn, and to the hole of the pit whence yc are digged." He speaks of the godly Israelites sprung from Abraham and Sarah, as ver. 2. The reason of ibis metaphorical phrase, Junius and TremeUius fairly deduce from the argument of this chapter. *' Thus Christ argues, I promise that I will comfort and restore the church, although it be wasted and almost nothing, ver. 3; and that you may the easier believe this, remember that ye are come of parents, that had never begot children, if God by his powerful word (as a hammer breaks stones out of a rock) had not done it: and therefore you who are in the same covenant, are to experience the same virtue and power of God." See Ezek. ir. 1, Exod. xxiv. 10, Prov. xvii. 8, 23.

More especially there is a metaphorical mention of gems in the description of the glory and the inward splendour of the church of Christ, Isa. liv. 11, " Behold I will lay tfay stones with flEur colours, and lay thy foundation with sapphires."—And ver. 12, "I will make thy windows of crystal, and thy gates of carbuncles, and all thy borders of pleasant stones;" that this relates to the New Testament times, appears by the following words, ver. 13, *' And all thy children shall be taught of the Lord," whidi words, John vi. 44, 45, are cited by Christ, application being ms^e to his church. Its foundation is said to bs laid in sapphires and carbuncles, that is, in the true knowledge of Jesus Christ, who is the only foundation of the church. Matt. xvi. 16, 18, 1 Cor. iii. 12, Isa. liv. 11, and withal the most precious and resplendent gem. It is expounded, Isa. liv. 14, ** In righteousness shalt thou be established," which is the righteousness of Christ ^)plied by true &ith in order to salvation. Its windows are said to be of crystal, by which the apostles, evangelists, and other faithful preachers of the word of God, and their sacred preaching of Jesos Christ, are to be understood, through which, as by crystalline and most transparent windows, heavenly light gets into the church. Its gates are said to be of carbundes, (a gem of a flaming colour which derives its name from m^^ kindling,) by which the contiDUsl preaching of the word is understood, that door of utterance, CoL iv. 3, 1 Cor. xvi 9, << The gates that shall be open continually," Isa. Ix. 11, by which such as enter are en* lightened as by a sparkling gem, and kindled by a divine fire, Luke xxiv. 32, *' Did not our heart bum within us ?" &c.

Lastly, " All its borders are said to be of pleasant stones," that is, most lovely and desirable ; by which the amplitude or largeness of the Church of Christ, gathered 1^ the preaching of the Gospel in the whole world, built upon Christ himself, and bis saving knowledge, is understood. But we must observe, that these things are to be most completely fulfilled in the heavenly Jerusalem and life eternal, as in its descrq)tion, Bev. xxL 10,11,18, &c., appears.

By the metaphor of a pearl the saving word of God is expressed. Matt. vii. 6; so the kingdom of heaveui that is, the church gathered by the word, is compared to a pearl, Matt. xiiL 45, 46.

An adamant or diamond, i^v Adamas (a precious and most hard stone) is brought to denote the depravity and diabolical hardness of man's heart, Zech. vii. 12.

Salt, that good creature of God, so called by the Evangelist, Luke xiv. 34, because of its virtue to preserve from putrefaction; and season, or give a relish unto meat, is

by a metaphorical translation applied sometimes to the apostles, and other teachers of the word of God, Matt. v. 13, whose office it is to take care that hy soand doctrine, and a bUmeless example of life, their auditors he preserved from any comiption, as well in the fondamentals of reUgion, as also, (as far as may he,) from any hlemish in external life and coDTeraaticm. For as salt applied to meat consumes the depraved or corrupt humours, and so preserves from putre&ction; so the ministers of the Gospel hy sound doctrines, and hy a prudent application of legal reprehension, preserve men from being putrified in sin, and are instruments to make them savoury; that is, that they may please God, and so obtain (Uirough his mercy in Christ) eternal blessedness.

Theophilact* on Mark ix. 50, says, " that as salt hinders the generation of worms in meat, ao the preaching of the Gospel, if quick and home, seasons carnal men so that the wonn of restlessness shall not generate in them.''

Sometimes it signifies wisdom and prudence, Mark ix. 20, Col. iv. 6; upon which Illy-ricQs, *' Wisdom keeps the actions, lives, and manners of men, from any fault, as salt does flesh and other things: and makes life, manners, and speech grateful and acceptable to all, as salt gives a grateful relish to meat."

To dns speech seasoned with salt, " corrupt communications" are opposed, Eph. iv. 29 ; tbat t5« obfleene, foolish, or impious talk, which, for the want of this spiritual salt, as it were, stinks, and is unsavoury to God and holy men. What we translate Job i. 22, " In all this Job sinned not, nor charged God foolishly," is (word for word) in the Hebrew thas, ** In all these Job sinned not, nor gave unsavourinessf against God," viz., sinful vords, as the Chaldee renders it. Impiety is noted by the same word, Job xxiv. 12.

We have mention of a " covenant of salt," Numb, xviii. 19, 2 Chron. xiiL 5; which tignifies that whicl^ is lasting and perpetual; the reason of this speech is, because lufiga salted last very long and do not putrify. See Luth. Marginal. Schol. in Numb. XTm.19.

Solpbnr, or brimstone, joined with fire, denotes most heavy punishments, Deut. xxix. 23, Job xviii. 15, Psal. xi. 6, Isa. xxxiv. 9, Ezek. xxxviii. 22; hence it is put in the description of hell, Isa. xxx. 33, Rev. xiv. 10, xx. 10, and xxi. 8; all which places (some say) allude to the destruction of Sodom and Gomorrah by fire and brimstone, GeiLxix. 24.

Metaphors taken from things growing out of the Earth,

TfflNGs growing out of the earth are to be considered distinctly, with respect to their pazts, as also with respect to their kinds and species. The parts are these,

1. Seeds, of which a plant grows, metaphorically signifies the word of God, by power aod tirtne of which a man is new-bom, and becomes an acceptable tree or phmt to God, (Isa. hd. 3,) 1 Pet. i. 23, " Being bom again, not of corraptible seed, but of incormptible, by the word of God, which liveth and abideth for ever," 1 John iii. 9, " Whosoever is ^m of God, doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is bom of God," which is expounded, Psal. cxix. 11, ** Thy word have I hid in my beart, that I may not sin against thee;" and Luke viii. 15, " But that sown in the good ground, are they, which in an honest and good heart, having heard the word, keep it, aod bring forth fruit with patience." To this may be compared the 5th and 11th T€xses of this chapter, where it is expounded, that the seed is the word of God.

By the same metaphor, it is called ^070^ cm^otos, sermoinsUUius, ** the engrailed word," Jam. i. 21, (mention being made of regeneration, verse 18,) that is, which God by the power of Us Spirit, does, as it were, sow and plant in the hearts of men, that it may take ^^ there, and bring forth fruit acceptable to God.

(L) Seed as to outward appearance is but a mean thing, neither is its vurtne appa •

* Quemtulmodum iai tamet coMbef, t ^'^" insnisihs, unsnvourinesi.

X 2

rent or visible : 90 the word of God is muck despised and contemned in the world, I. Cor. i. 21.

(2.) Good seed, cast into good ground, does germinate, and put forth a plaat, by whose yirtue and power it continues its kind: so the word of God, received in a good heart, makes a man such as itself is, that is, spiritual, and quickened with a divine life, because that seed " is spirit and life," John vi. 63.

(3.) That seed may grow, there is no need of the sun's heat, and rain and dew; so God himself gives increase to the seed of the heavenly word, 1 Cor. iii. 6, 7, " The Sun of Righteousness" influences it with his celestial heat, and waters it with the rain or dew of his Holy Spirit, Isa. xliv. 3, &c.

When the verb to sow is attributed to God, it denotes a multiplication of blessings to men, Jer. xxxi. 27, Hos. ii. 23, Zech. x. 9, to which the phrase, Nah. i. 14, is contrary, " The Lord hath given a commandment concerning thee, that no more of thy name be sown," that is, thou shalt be slain, and shalt perish without recovery.

"Wlien attributed to men, it signifies such things as are done in our life-time, from which good or evil is to be expected. And so expresses either the exercise or practice of piety or impiety. Examples of the former are to be read, Psal. cxxvi. 5» 6, Prov. xi. 8, Hos. X. 12, 2 Cor. ix. 6; of the latter, Prov. xxii. 8, Job iv. 8, Jer. iv. 3, Hos. viii. 7; of both. Gal. vi. 8—10.

When it is said of human bodies that they are sown, it denotes their death and banal, 1 Cor. XV. 42,43,44, to which the resurrection from the dead is opposed; for the apostle metaphorically changes the word speakmg, verse 36, of the seed as of the body: but here of the body as of seed.

A root, which is the basis or lower part of the plant, and the pitidple or beginning of accretion, is put for any original or foundation of a thing, Deut. xxix. 18, Isa. xiv. 30, Rom. xi* 16,17,18,1 Tim. vi. 10, Heb. xii. 15; and for a prosperous state of things. Job xxix. 19. Hence comes the phrase, to take root, or to root, that is, to be in a good condition, or to multiply or thrive in any outward blessing. Job v. 3, Psal. Ixxx. 9, Isa. xxvii. 6, and xxxvii. 31, Jer. xii. 2. And, on the contrary, the '' drying up of the root," denotes the destruction of the wicked. Job xviii. 16, Isa. v. 24, Hos. ix. IG, Mai. iv. 1.

More especially, " the roots of the feet," for so it is in the Hebrew, Job xiii. 27; but in our English translation, " heels of my feet," an exposition rather than a translation, signify the heels or knuckle bones, because they are the lowest part, as a root is to a plant The root of Jesse, Isa. xi. 1, seems to note the patriarchs from which Jesse and David were spnmg.

To be rooted, is q)oken of the mystery of regeneration, and a corroboration or strengtli-ening in faith and f^iety is signified thereby, Eph. iii. 17, Col. ii. 7, to which we may fitly compare Job xix. 28, " But ye should say, why persecute we him, seeing the root of the matter is foubd in me ?'' that is, when rooted by feith in God I keep mine integrity, as Junius and Tremellius expound it.

A branch, with many synonymous terms, is frequently proposed in allegories, signifying by the similitude of a growing, green, and thriving tree, prosperity; and, on the contrary, by the similitude of a withering tree, misfortune and calamity. Gen. xlix. 22, Job xv. '6:i, and xxix. 19, (where "^"^ signifies a branch, as chap xviii. 10, Psal. Ixxx. 10, 11, Isa. XXV. 5, Ezek. xvil. 6, &c., and xxvi. 3, &c., Mal. iv. 1, &c. By the term branches, Paul understands the Israelites of that time, Eom. xi. 16, 17, &c., who were descended (or proceeded) of the first patriarchs as from a root. The Church is called the " branch of God's planting, " Isa. Ix. 21, because, (as it were planted in Christ the tree of life,) he has a singular love and care for it, vegetating, comforting, and preserving it, by his Spirit, and at last eternally saving it.

A leaf, because it easily falls and withers, carries the notion of vileness and vanity, Job xiii. 25, 26; but in regard the leaves of some trees are always green, under tlie similitude of such a tree, eternal life is described, Ezek. xlvii. l2. See Rev. xxii. 2; also the righteous, who ai*e heirs of eternal life, Psal.xcii. 12,13,14, with Psal. i. 3, and Iii. 8.

The greenness of leaves is called a budding or germination, which word (viz.,* tvos) is by a metaphor brought to signify, sometimes natural things, as ''the hairs of the head aiid beard," Lev. xiii. 37, 2 Sam. x. 5, Judg. xvi. 22, Ezek. xvi. 7. The word flourish-ii^% reviving, or more properly growing green again, is elegantly translated, Phil. iv. 10, to signify the mind of man stirred up by love and benevolence to do good. Ou the contrary, to " be dried up or withered," is put for death, or being taken away, JotL L 12.

A flower denotes prosperity, Isa. v. 24 See Job xv. 33. But because a flower is easily cut down, and withered, it is put for any thing that is frail, uncertain, or transitory, ha. xxviii. 1, 4, Psal. ciii 15,16, Jam. i. 10,11,1 Pet, i. 24, Isa. xl. 6, 7, 8.

To flourish is put for a prosperous state of men, Psal. Ixxii. 7,16, and cxxxii. 18, Prov. xiv. 11, Isa. xxvii. 6, Hos. xiv. 8. See also Isa. Ixvi. 14, Ezek. xvii. 24 What b said, Ezek. viL 10, '* The rod hath blossomed; pride hath budded;" is understood by most interpreters of the king of the Assyrians, now growing to the height of his empire &Gd authority, and preparing to besiege Jerusalem. The Chaldee," The empire flourishes, and the wicked is got up." But Junius and Tremellius refer it to the people of Israel, tnnslating it thus,'' That tribe flourishing did bud out pride, for nvo signifies both a rod and a tri& "-^to flourish is also used of ulcers and leprosies, Exod. ix. II, 10, Lev. xiii. 39, &e.

Fmit, the metaphorical acceptation of this word is well known, and obvious every where, riz., that it is put for the consequent or effect of a thing, whether for good or evil, k is put for the consequent ^reward of godUness, Psal. Iviii. 11, " Verily there is a fruit for the righteous," (so the Hebrew.) The Chaldee, " certainly there is a good reward for ibe just" So Isa. iii. 10, Heb. xii. 11, Jam. iii. 18.

It is put for the punishment of impiety, Jer. vi. 19, *^ Behold I will bring evil upon i^ people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it." The Chaldee says, " the retribution or reward of their works."

Good Of evil works, are also called fruits, the good so called. Matt. iii. 8, see Acts xxvi. 20, Bom. vi. 22, Oal. v. 22, Eph. v. 9, Phil. i. Ill Bad works, so called, Isa. x. 12, Jer. xxL 14, Rom. vi. 21. The reason of the metaphor, is, because godly and wicked men are compared to good and bad trees, of which the one bring forth good, the other bad iruit, Matt. iii. 10, and vii. 16, and the foUowing verses, chap. xii. 33, Jude, verse 12.

Heooe the verb to fructify, is put for the study of piety and good works, Hos. xiii. 15, Luke viii. 15, Rom. vii. 4, Col. i. 10; and inasmuch as that is the effect of the word of God, ifflphmted by faith in the hearts of men, therefore fructifying is attributed to it. Col. 1 6. Hence the apostle Paul says. Bom. i. 13, " Now I would not have you ignorant, Ifethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might h&Te some fruit among you also (or in you)," &c, ; that is, that it may appear to me when ftfuoA, to the comfort of my spirit, that the gospel is as fruitful among you, as others. As good masters repute that fruit theirs, when their disciples have commendably profited under their teachings. On the contrary, " to bring forth fruit unto death," is to be given op to wickedness, and perpetrate all evil works, Rom. vii. 5.

By another metaphor the word preached is called the '' fruit of the lips;" Isa. Ivii. 19, " I create the fruit of the lips," the Chaldee, " the speech of the lips," as the verb to fruc-% is put for speech, Prov. x. 31, Zech. ix. 17 ; so to be unfruitful is attributed to such i' want fidth. Tit. iii. 14, 2 Pet. i. 8; to evil works, Eph. v. 11; to the word of God, »bere it is not rightly received and kept, Matt. xiii. 22, Mark iv. 19.

Hitherto we have treated of some parts of things growing out of the earth: now we ^proceed. 1. Generally. 2. Specially, of the rest, wWch we shall reckon in order.

A pkmt if attributed to God, his church and believers are to be understood, ^- V. 7, h, 21, and Ixi. 3, Ezek. xxxiv. 29. Hence Matt. xv. 13," Every plant which

^ JHciinr proftru* de terne uascentibua ei pfanih.

134 METAPHOBS FBOM THINGS GROWING OUT OP THE EABTH. [^BOOK 1,

my heavenly Father hath not planted, shall be rooted up," which denotes such as are heterodox, impious, or hypocritical, in the garden of the church, or in its outward conunnnioii without the root of the matter. The word planting attributed to God is sometimes taken generally, and signifies to form or make, Psal. xciv. 9, " He that planted the car, shall he not hear?" that is, he that formed it Sometimes specially; and signifies to carry on, bless, 9Jid increase with felicity, Exod. xv. 17, 2 Sam. vii. 10, Psal. xliv. 2, and Ixxx. 8, Isa. xl. 24, Jer. xii. 2, and xviii. 9, Ezek. xxxvi. 36, Amos ix. 15,

On the contrary, to pluck up is put for to take away blessmg, to destroy and punish. Doit xxix, 28, 2 Chron. vii. 20, Jer. xviii. 7, and xxxi. 28, Amos ix. 15.

Sometimes this plantation is most especially put to signify the restoration made by Christ, and the sanctification of men to life eternal, Isa. li. 16, PsaL xcii. 13,14, Rom. tL 5; to which belongs the term engrafting, Rom. xi. 7,19, 23,24, put for the communion of saints in the church. And in regard these things are effected by the preaching of the word of God, therefore planting, (and watering, necessary thereunto) is attributed to the ministera thereof, 1 Cor. iii. 6, 7, 8, where there is a most elegant subordination of these planters and waterers to tot avlawrrx^ him that gives the increase, viz., Jehovah, who by the minbtry of the word effectually operates or works out, the flEUth and salvation of men. To plant is said of a tent or tabernacle, because the chords of a tent are fastened to stakes fixed in the ground, as plants are &ced, &c., Dan. xi. 45.

A tree is often used by way of similitude; but in a metaphor, which is short or concise similitude, sometimes it refers to man, Jer. xi. 19, Isa. Ixi. 3, Ezek. zvii. 24, Matt. iii. 10, and xii. 33, Jude verse. 12, by which is signified his condition, whether good or evil Sometimes it relates to some certain, wholesome, or profitable thing, called for that reason the tree of life, Prov. iii. 18, xi. 30, xiii. 12, and xv. 4.

More especially some certain names of good trees are put, Isa. xii. 19, Iv. 13, and Ix. 13, to signify the amenity or pleasantness of the kingdom of Christ, and the variety of its heavenly gifts, Zech. xi. 1, 2. Men of vazions or indifferent estates in Israel; oedan, fir-trees, oaks, the trees of the wood are expressed by name. By cedars and oaks men* mentioned, Isa. ii. 13, the nobility and great ones of the kingdom who were proud and elevated, are noted. Hence the Chaldee renders it, *' The kmgs of the people strong and mighty, and the tyrants of the provinces." The royal family of David, fix>m whence Christ according to the flesh was descended, is proposed by the allegory of a cedar, Ezek. xvii. 22, '* The lopping off boughs, and cutting down the thickets of the forest,** denotes the destruction of the people, Isa. x. 18, 33, 34, and xl. 24, Zech. xL 1, 2.

That part of a cut tree, which is left above the earth is called the stock, stem, or trunL* Ny Which word is metaphorically translated, to denote the mean and humble original of Christ ^ according to the flesh, or his temporal nativity from the progeny of David, lui. xL 1, ''And there shsdl come forth a rod out of the stem of Jesse, &c!*

A beam ^oko, and the desperate term «ap^^i a mote [which is a smaller splinter flying out of a cleft piece of wood; Hesych. & Aihen, Lib, 13) are used to express the difference and degrees of sinners, Matt. vii. 3—5, where Christ allegorically demonstrates the craft of caluminators, who are mighty curious and inquisitive into the failings or infirmities of others, (although slight like motes,) but very blind and dull in examining theur own faults, (though grievous, great and weighty, like a beam.) Here we have also an admonition concerning our duty, which is first to search our own wallet, which hangs at our back, and having well shaken it, and cleared it, we may proceed to the examination of our brother^s crime.

Thorns sometimes signify wicked and mischievous men. Numb, xxxiii. 55, Josh, xxiii. 13, (in which the enemies are emphatically called *' thorns and prickles in their eyes f that is, such as are of all things most troublesome and hurtful, so as that the eyes cannot endure, so much as a little chaff, mote, thorn, or prickle, without horrible torment,) Psal. kdii. 9, Isa. ix. 18, x. 17, and xxvii. 4, Ezek. ii. 6, and xxviii. 24. See also because of the similitude, 2 Sam. xxiii. 6, 7, Isa. xxxiii. 12, Nah. 1.10, Matt. vii. 16, Luke vi 44, Ac. Sometimes thorns signify impediments met withal, Hos. ii. 6,'' I will he<]^e up thy way with thorns,'' Ac. Jer. iv. 3, Matt xiii. 7. 22. *

• ns tiripet, inmcut.

A reed is a weak shurb, easily agitated or shaken by a small gust of wind, 1 Kings xiy. 15; sometimes denotes men that are onoonstant, light, and of a doubtful faith, Matt, xi. 7, Lake viL 24; sometimes men afflicted and penitent, called a ** bruised reed," Isa. xlii. 3, yiz.y a reed of itself frail and weak, is much more weak if it be shaken and bruised. Our Savkmr theraf(»re promises that he wiH not by any means break such, but rather strengthen, coioolidate, and heal them.

Somecimes it signifies men, great indeed, but unable to help, that are more mischiev-oos and non^^t, on which some are apt to rely or depend, though to their loss, as such do, who lean on a weak and broken reed, to their own destruction, 2 Kings xviii. 21, Isa. xxrn. 6, Ezek. xxix. 6, 7. A rush or buhrush signifies men of the basest and lowest condition, Isa. ix. 14, and xix. 15.

Wormwood, because of its ungratefiil taste and extreme bitterness, is by a metaphor broogfat to signify sometimes sin and evil, Deut. xxix. 18, Amos t. 7, and vi. 12. See Deot TTTii. 32, Isa. v. 20, Bev. viii. 11. Sometimes punishment or torment, Jer. ix. 15, tod niii. 15, Lam. iii. 15, 19. See Prov. y. 4.

So mudi of the species of things growing out of the earth, which yield any meta-phiffs, to whidi we may fiUy subjoin, where mention is made of the containing subject; iriiich is,

!1.1 A wood. 2.) A garden.

A wood, inasmuch as it contains many barren trees, is a symbol of infidelity and impiety, Isa. xxxiL 15; and because it is fiill of trees and shrubs, it carries the notion of an totire anny, Isa. x. 34, of both of which we have spoken before in the 10th chap., where we ^oke of Cannel and Lebanon.

A garden is the place of the most emment and choicest plants and trees, espedally that first garden whidi we call Paradise. The church of Christ, Cant. iv. 12, is called "a garden enclosed" (or barred.) A j^den, because of its spiritual fruitfiilness; barred liecaiiae hid to the world, " hid with Christ m God." Col. iii. 3, *' The world knoweth us Bot," 1 John ill. 1. The same church with its firuits of the Spirit, verse 13, is called Paiadise. Of which elsewhere.

Hesren, or eternal life, is called paradise, Luke xxiu. 43, 2 Cor. xii. 4, Bey. ii, 7; the reason of ibe metaphori«d appellation being drawn from the extraordinary pleasantness of

that gvden, and the great plenty of good things there

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Maaphors taken from ihe OUve Tree and itsfruU.

Aaumgst the things growing in the land of Canaan, three are most eminent, by which its goodness, frnitfuhiess, and other excellencies may be known, viz., the oHve, which is a tree-—the Tine, which is a shrub—and grain or com of all sorts. All wldch are j<Rned together, Deut. xiv. 23, and xviii. 4, Psal. civ. 14, 15,16, Ac., Jer. xxxi. 12, Hos. ill 8,22, Joel ii. 19, and in the common version, Gen xxvii. 37, Psal. iv. 7,8, where the Syzaic mterpreter expresses aU three.

From each of these, and things that bear affinity or relation to them, there are a great amy delicate metaphors deduced in Scripture.

The people of Israel are called an olive, because of the great dignity with which they were invested by God, Jer. xi. 16, " The Lord called thy name, a green olive tree, fiur aad of goodly fruit;" as if he had said, thou hast been like a green and leafy olive, which loost beautifully flourishes, giving extraordinary hope of its frdt. But the antithesis follows—" With the noise of a great tumult, (or tempests,) he hath kindled fire upon it, and the branches of it were broken; that is, as Junius and TremeUius have interpreted it. ^ They BhaU be like encountering storms of winds, which rushing into this place shall tinike down the flowers, break the branches, that is, they will destroy small and great. Afterwards they will consume with fire the very town, as if it were the stump of a tree. That these things were transacted, the last chapters of the Kings, Chronicles, and Jeremiah, do fiiDy make it out; versie 17, this olive is said tpbe " pHnt^d by the Lord,". &c.

Zech. ir., what are called " the two olives," verse 3,11, 12, are said to be the " two sons of oil," 80 the Hebrew, verse 14, that is, two olives, plentiful, &t having as it were a spring of oil, continually flowing. I'his metaphor signifies the perpetual supplies of spiritual gifts to the Church through Christ, who was beyond measure anointed with the oii of gladness," Psal. xlv, 7, from whom believers have this unction, 1 John iL 20, 27. But this was spoken to in the chapter of anthropopathy.

Rom. xi. 17, *' the church of Israel" is called an oUve, eminent for fatness, whose root Abraham may be said to be, with respect to the covenant God entered into with him, and the promise of a blessed seed, divine benediction, and eternal life, made to his believing posterity, (that is, his sons by faith, who believe as he did, such being only the sons of Abraham), whether Jews or Gentiles, Gal. iii. 29. This being observed, it is easy for any one to understand why the Gentiles are compared to a wild olive, and what this engrafting into the olive is; and the partaking of its root and fatness, (that is the fatness proceeding from the root, and diffused to the branches, by the hendiadys) as also the cutting off of the branches.

Bev. xi 4, 'Hhe two witnesses" raised by God (by whom those sincere few teadiers of the Church, in the midst of the anticfaristian tyranny and fury preserved by God, are understood, expressed by the number two, because ** In the mouth of two or three witnesses shall every truth be established," Deut. xix. 15, 2 Cor. xiii. 1,) are called*" two olives and two candlesticks standing before the God of the earth." In the former metaphor we are to understand the consolation of the word of God, given by the Holy Spirit, the oil of gladness, as also fruitiulness in good works, as the olive is a most fruitM tree; and constancy and perseverance in the faith under persecutions, as the leaves of the olive do not wither, but are always green, and the wood of the olive-tree never rots through age. In the latter metaphor divine illumination from the word of God is understood; that this is taken from the fore-cited place of Zech. iv. is evident.

Oil, the fruit of the said tree, is much valued, and much used amongst all sorts of people and nations. In scripture-metaphors, sometimes it denotes an abundance of pleasant and acceptable things, Deut. xxxii. 13, Job xzix. 6. Sometimes joy and refreshment of mind, if considered with respect to the anointing, Psal. xcii. 10, and cxli. 5, Cant. L 3, Isa. Ixi. 3. The reason of the metaphor is taken from the fragrancy and wholesomeness of tins fruit. From hence we may in a manner give a reason for the name of Christ and Christians, it being derived from the unction or anointing of the Holy Spirit, which is compared to oil.

ha, X. 27, there is mention made of oil, ** And it shall come to pass on that day, that his burden shall be removed from off thy shoulder, and his yoke fr[)m off thy nedc, and the yoke shall be4lestroyed from the face of oil, or from before the oil"—^which the Chal-dee expounds of the Messiah; Junius and Tremellius follow that exposition: *' Propter oleum, because of the oil, (or anointing,) that is thou shalt be delivered by Christ, or for the sake of Christ, in whom rests the Spirit of Jehovah, who anointed him, chap. Ixi. 1. The cause of that deliverance and vengeance is intimated, viz., the promise sometimes made to this people, of sending Christ to them, who is signified by the word oil, because he was to be anointed with, *' the oil of gladness above his fellows," &c.

Metafhors from the Vwe, ^c.

A vineyard, tlie place where vines are planted, in a continued metaphor and parable, signifies the Church as well of the Old as New, Testament, Cant. viii. 11,12, Isa, iii. 14, and V. 1, &c., Isa. xxvii. 2, «3, G, Matt. xx. 1, &c., of which pleasant similitude many have written mucL The quiet or free plantation of vineyards, exhibits, the notion of spiritual peace in the kingdom of Christ, Isa. Ixv. 21, 22. See Deut. xxviiL 30,39,1 Kings iv. 25, Micah iv. 4, &c.

A vine sometimes signifies good, sometimes evil. Examples of the former are to be read, Psal. Ixxx. 8, 9, &c., Isa. v. 2, 7 Jer. ii. 21, where the people of Israel introduced into the land of Canaan, received as the people of God, that they may serve him constantly in righteousness and piety, is understood. But this becomes degenerate, offending God with foul idolatry and impiety ; all which by the metaphor of a vine, well planted biit much corrupted, is expressed in the two last [^laces.

It b taken in an ill sense, Deut. zxxii. 32, 33, where mention is made of a yine, grapes, clusters, and wine, expresstug the crnel.ahoniinable wickedness of sinners.

V.TpngitnTft are not agreed in what sense to take a vine, Hos. x. 1; but the most proper interpretation seems to be this, " Israel is an empty vine," that is, it plentifoUy brings forth fruit like a luxuriant vine, as if it would at once empty itself of all its fruit; Yet it prodaoes not good, but bad fruit (it is the vine of Sodom and Gomorrah, Deut xxxii. 32, 33, plentilully bringing forth wild grapes, Isa. y. 2,) for it follows, " He bringeth forth fruitnnto himself:.according to the multitude of his fruit he hath increased the altars, &c. See metaphor of a vine in the second book.

The phrase, to sit under his own vine and fig-tree, is a description of security, peace, and tzaaqHillity, I Kings ir. 25, 2 Kings xviii dl, for the Jews were wont to love their Tines and fig-trees beyond any other trees; partly for the sweetness of the fruit, Judg. ix. 11, 13. and partly for the conyeniency of the shade. For (as Pliny * calk them) bcanehed or sfHeading vines, or (as Columella, Lib. iii. cap. 2, calls them,) such as are perched 1900 rails or galleries in die form of an arbour, covering it on all parts, do afford a cool and dehghtisome shade, for repose or banquetting.

As to the fig-tree (as Pliny^ has it) its leaf is very huge, and consequently very shadowing, which may be gathered also from Gen. iii« 7.—T&s phrase, *^ to sit under his own* vine and fig*tree,'' is metonymical, inasmuch as it is a sign of public peace and tranquil* hty; and syneedochical, inasmuch, as by these two species of trees and plants, all sorts of vmejanlfl^ gardens, fields, &c., are understood: but metaphorically the inward and'

spiritual peace of the Idngdom of Christ is expressed by it, Micah iv. 4, Zech. iii. 10, &c

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fFne^ and new tnne, signify as well the e£FectB of divine mercy and grace, as of wrath and vengeance. ExampI^ of the former are to be read, Prov. ix. 5, Cant. ii. 4, Isa. Iv. 1. Jod iii. 18, Zech. ix. 17; in which places by the metaphor of wine, the blessmgs or beo^ts of the kingdom of Christ are expressed; which are righteousness, peace, and joy in the Holy Spirit As natural wine is said " to cheer or m^e glad the heart of man,^' PsaL dv. 15, and that ** it cheers the heart of God and man," Judg. ix. 13; so Jehovidi is (ss it were) cheered and delisted, with the conversion, fidth, and piety of men, Isa. IxiL 5.

Examples of the latter are to be read, Psal. Ix. 3, and Ixxv. 6. lUyricus says, that ''bjr this similitude he signifies most heavy afflictions," &c., Rev. xiv. 10, and xviii. 6, tc ; IsBL i 22, *' Thy wine mixed with water," denotes the corruption of all orders in Israel, as the forgoing and following words show. The Septuagint renders it o< xa«iiXo<, 99 fuaytm Tpv ^909 li^rt, ** thy taverners mix wine with water," from whence they say that metaphorical speech of Paul is deduced, 2 Cor. ii. 17, '* For we are not as many, MvuXaoiitf, m Xtyof m dtv, taveming the word of God." This word xMwnXtvm (which oir BiUes render eorrupting the word of God) is very emphatical; j; it is a metaphor taken ikom haste, victuallers, innkeepers, or rather tavem-keeper3, who corrupt and adul* tente their wines ;$ by whieh the apostle elegantly inculcates two things,

(1.) Their adulterating the word of God by the mixture of their own &ncies.

{t) Their eovetousness and study of filthy gain.

The verb namnXnw is properly understood of wine-sellers, and is metaphorically trans* Isted to signify deceitful dealing, as it is expounded, 2 Cor. iv. 2.

Cbr3fS08tom says, rtm trs xaw>i?<Mtfceu orat ris vodivn rof oiiop, oren ris y^yMron muXni en; lo^ Jki imauy in English, this is, (cauponari, to tavern, when any one adulterates vine, when any one sells a thing of that kind for money, which he ought to give freely. The Syriae renders it, *' For we are not as the rest who mix (or adulterate by mixtures) the word of God,"' Ac., Jer. xxiii. 28,1 Tim. vi. 5, 2 Pet. ii. 3.

The drey or lees of wme are metaphorically used two ways.

1« Either denoting very great calamities, Psal. Ixxv. 8, Isa. H. 17; upon which lUyri-ctts:|| *'As the cag signifies its part of the cross and castigation, which God in his own tine diBtribatea or gives out to every one; so the dregs of that draught do signify the 0K6t bitter part cf Ae calamity or punishment," see Ezek. xxiii. 32, 33, 34.

2. Sometimes signifying secure tranquillity, as Zeph. i. 12, " I will punish the men ^t are settled (or concrete, curdled, thickened) on their lees;" that is, such as with

— - — — ■ . ■ ■ ^ ■ — 1 — r ' "• — - - . ^ . _M J I ^J^^ I ^ ' ^m

* hik. iTii. Cop, % faiiet campluviata. t Zi^. xvi. Cap. 29. { Aret.

$ Dr. Sciat. [| Sicut pocalHm, ^c.

secnrity, tranquillity, and self-conceited finnness, stick dose to their wickedness, mockiiig and deriding both God and men. See Jer. zlriii. 11, with Isa. xxv. 6.

A Vintage and Qleamng, Jndg. vui. 2,'' Is not the gleaning of the grapes of Ephraim, better than the vintage of Abiezer ?" By the vintage he understands the fight itself; by the gleanings, the pursuit of the flying enemy; as if he had said, we Abiezerites have not acquired so much honour by fighting, as you Ephraimites have by your brave pursuit of those we routed, when ye took their leaders, who, had they been safe, (the enemy being not else truly overcome) might easily have recruited thefar army.

The text, Jer. xlix. 9, is to be expounded by a metaphor, " If the grape-gatherers come to thee, will they not leave (some) gleaning grapes ?" The Ghaldee renders it thieves or robbers, like grape-gatherers. The same form of speaking, Obad. ver. 5, (properly to be understood) is proposed by way of interrogation: '* If the grape-gatherers caane to thee, would they not leave some gleanings ?" as if he had said they would: but thine enemies sent by me, will carry away all that is yours, even to the very gleanings, see Jot. vi 9. In that symbolical vision, the vineyard denotes the judgment of God against the ehureh's enemies. Rev. ziv. 18,19. The reason of this metaphor is, because in a vintage or wine harvest, the vineyard together with its firuit is stripped of aU, and left as it were desolate. Hence it is that httle Meanings, (small clusters remaining on the vine, after the vintage is over, because hid behind the leaf,) denote a small remnant of people alter war or other public calamity, Isa. xvii. 6.

So the verb (racemare,) to glean, (viz., to gather the little clusters after the vintage, Lev. xix. 10, Deut. xxiv. 21,) denotes die destruction of such as survived the former calamity, &c., Jer. vi. 9, &c., Judg. zx. 45.

A uftne-press, (where the grapes are bruised, and the juice squeezed out,) denotes divine vengeance, Isa. bdii. 3, Lun. i. 15, Rev. xiv. 19; so Joel iii. 13, ** Ck>me, get yon down, for Uie press is full, the fiEits overflow," &c.; this is a divine call to the angels, (or strongs ones of God,) to proceed to the execution of his vengeance against bis impioos enemies—of whom he subjoins, " for their wickedness is great."

Metaphors from Com, ^e.

A Field, the place of the production of com or grain, denotes in a parable the people of God, or the church of Christ, Matt. xiii. 8, 23, 24, 31, 38, Luke viii. 8, 15, to which refers ihe similitude of the apostle, Heb. vi. 7, 8, whose Apodosis,* (reddition, or answering part of the comparison,) is not expressly set down, yet it is tacitly hinted at by the terms rejection, cursing, and burning, ver. 8, that is, that unbefievers and wicked men, who like a field untilled bring forth thorns and briars, and act nothing but evil, shall be reprobated of God, cursed and consumed in everlasting fire: whereas, on the contrary, believers and godly men shall receive the blessing of Gk^d, because like a fertile field, of which he spes^s, ver. 7. The apostle Paul by a met^>hor calls the church, the husbandry f or tillage of God, 1 Cor. iii. 9, or rather a field, which is spiritually tilled by the apostles and other ministers of the word, as ver. 6, 7, 8, is intimated.

Ploughing is a preparation of the field for sowing; by which calamity and affliction are sometimes noted, Psal. cscxix. 3, (see the express similitude, Isa. xxviii. 24, 26.) The reason is taken irom the cutting or (as it were) wounding of the field, by the ploughshare. Sometimes the life and actions of men whether good or evil.

Good, as Jer. iv. 3, ** Break up your fallow-ground, and sow not among thorns." Hos. X. 12, ''Sow to yourselves in righteousness,'reap in mercy: break up your Mow-ground," &c.; where by the term ploughing, true repentance, and the culture or dressiog of piety, is understood: the reason is taken from the end and e£fect of ploughing, whidi is to pluck up and destroy thorns, briars, and the roots of bad herbs, and rightly to dispose the field to bear good firuit. Examples are to be read. Job iv. 8, Hos. x. 13, Ftov. xxi. ^'

* Awo^QCif, poiienor pari etmparaiionia oppoiiU protiui, Cal.

t Ttmpyiop, agrieolaiionim.

JnAg. xir. 18, to plough with one's heifer, is to use another*8 help (where the reason of the oontmued metaphor is very congruous.) The speech is of the marriage of Samson, whose bride was fitly compared to an heifer, as being now under the same yoke with her hnsbaod, firom whence the name, Cor^vgiamj or yoke-fellow, comes. Hence Horace Lib. ii. Cam. Od, 5, compares a proud and lasdyious maiJ to an untamed heifer, &c

To plough is properly to tarn the divided earth, so as that the inner or under part may he heaved up to the si^perfices, or stop; and metaphorically (iirra^utas) denotes a search or thorougb inquisition into secret or inward things. The sense therefore of Samson's phrase is, that it would be impossible for them to have found out the meaning of his riddle, unless they had drawn out (by some subtlety) the original and sense of it from his spouse.

Luke ix. 62, '* No man, having put his hand to the plough, and looking back, is fit for the kingdom of God:" as if he had said (according to Erasmus's paraphrase,) '* Tins is the most arduous and chief business, (viz., of my discipline and Gospel preaching,) that he who onee eaters into a profession, is concerned by continual care and study to proceed to more periecdon, and not to sufier his heart or mind to decline, or draw back to tiie sordid cares or desires of thipgs past" This metaphor is taken from husbandmen, who are obliged to a eontiinial and uninterrupted care and study, in tilling and ploughing their fields, which »giees weQ with 1 Cor. iii 9, as before.

Com and wheat metaphorically denote whatsoever is good and profitable, Psal. Ixzii. 15," There ahall be an handful of com in the earth upon the top of the mountains; the froH thereof shall shake like Lebanon," &c. The sense or meaning is, that in the time of the Mesaah, (of whom the whole Psalm treats) all things will be happily and divinely blest, viiicfa hy the increase, (or multiplication of little com,) in unfruitful fields, such as by moontain-topa increasing with great plenty, is expressed. See Jer. xxiii. 28, ** What is tbe dttff to the wheat ? saith the Lord," that is, wherein do the false prophets and their doctrine agree with the prophets and the word of the Lord ? The Chaldee expounds it of the ri^teoua or befievers: ** Behold as chaff differs from the wheat; so the righteous differ from the wicked, saith the Lord." With which exposition. Matt, iii 12, and xiii. 29,30, agree. By wheat, the righteous and believers are understood, to whom in the fin^ place diaff^ in the latter tares, that is, impious, unbelieving, and condemned persons iR opposed. In the former metaphor, manna rained from heaven is called the com of faeBTeo, PsaL Izxviii 24; because it was like com or wheat, and was equally useful in point of nourishment

Hsrvestiatheseasonabletimeof gathering in com or any other fruit; firomwhichsom tttepkin ue deduced, and that in a two-fold manner.

L Men are proposed as the efficient cause or harvest-men. Or,

2. As the object, that is, handfuls or fruits measured.

In the first sense, harvest, answering the expectation or hope of the husbandman, denotes ^ rewttd of piety, or the punishment of the ungodly; for as every one sows so he sbfl reap, GaL vi. 7, as the apostle speaks in general terms. And more especially snbjoJBs the harvest and reward of good and bad works, verses 8, 9. The haxvest is ^ for the reward of piety, PsaL cxxvi. 5, 6, where the state of the godly sowing in ^ woiid, and the enjoyment of ^ry in the heavenly life, by harvest or reaping, is by a i^etiphorical phrase expressed. See Hos. x. 12, 2 Cor. ix. 6, Ac., Job iv. 8, Prov. xxii. 8, Eb^ riiL 7, to set an harvest for any, Hos. vL 11, is to seduce to idolatry, &c., and so V^t cause for being divinely punished, upon which place see Tamovius in his comment, Jmuos, Txemellius, and Piscator.

1:

2. Because two things are most remarkable in harvest, viz.,

l) That com or fruits, are cut or plucked down, and so wither.

^) That they are deposited or placed in bams, &c., to be preserved for use, there *i^Ks a two-fold metaphorical notion from the term harvest.

. y To denote the judgments of God, Jer. li. 33, Joel iii. 13, Rev. xiv. 15—17, where tt is erident from verse 19, that the wrath of God is noted.

2- The gathering of the church, Matt. ix. 37, 38, Luke x. 2, John iv. 35, 38. In ^ former places 3ie wicked are (as it were) mowed or reined down, and like tares

cast into the fire, as Christ speaks of the harvest of the last or eternal judgment. Matt, xili 39, &c. In the last place the godly are (as it were) plaoed in a garner lit for use, &c.

Besides what is spoken of harvest denotes the benefit of freedom, (or delhreranc^) Jer. viii. 20, " The harvest is past, the summer is ended, and we are not saved ;" that i<, all the benefits of the hoped-for salvation and help fall us, and we consequently perisb. For joy is comqaonly figured in scripture, by harvest and vintage, which is at the end of summer, Psal. iv. 7, Isa. ix. 3. In both those times, (viz., of the receiving com and wine,] there is matter of joy 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 iv. 36—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-tunes. The prophets promulgated the promises of Christ's being to come, and so, as it were, did throw the seeds of universal Gospel-preadung. The patriarchs and prophets weeded, and cleared the field of God, of thorns and briars of idolatry, by the of preaching of the law, as before, &c.

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Matt. ix. 37, 38, Luke x. 2. The ministers of the word are called fpToroi labourers, in this spiritual harvest. In which places we are taught the great necessity of a ministry in the church, as weU as of labourers to save and gather the harvest-fruit.

Threshing in scripture metaphorically denotes punishment and calamity, Isa. xxi. 10, *^ 0 my threshing, and the son of my floor;" we render it *' corn of luy floor;" so by an apostr<^he, he calls the people of God, who were grievously afflicted in Babylon, and as it were threshed and winnowed upon a floor, till separated from its chaff and husks. See Jer. li. 33, Amos L 3, Micah iv. 13, Hab. iii. 12, Judg. viil 7, Isa. zxviiL 27, 28.

Chaff and stubble, which is separated from the com by threshing, winnowing, or sifting, signifies the destruction of the wicked, Obad. verse 18, MaL iv. 1, Matt. iii. 12, Luke ui. 17. It denotes fsilse doctrine, 1 Cor. iii. 12, which may be compared, Jer. xziiL 28, see Psal. J. 3, 4, and Ixxxiii. 13, 14, Isa. xvii. 13, and xh. 2, Jer. xiii. 24, Hos. xiii. 3, Zeph. ii. 2, &c.

Winnowing denotes the scattering of enemies, as chaff is blown away from the grain when winnowed, Jer. li. 2, and xv. 7, also the separation of the godly from the reprobate, Matt. iii. 12, in which allegorical speech by o^om^ the floor, we are to understand the church of Christ, scattered through Judea and the whole world; by «tuov, the fan, the means by which Christ separates believers from hypocrites and wicked men, which means are the preaching of the Gospel, the cross, and tribiUation, and lastly eternal judgment; by the purging of his floor, the very act of separating; by wheat, believers, by chaff, reprobates ; by the garner or bam, the kingdom of heaven and eternal life: and by imq[uench-able fire, hellish and eternal punishment, &c.

Sifting denotes diabolical temptation, Luke xxii. 31. The gram thereby is jumbled and agitated, Amos ix. 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 their faith, and by his temptations pluck them away from Christ. And as sifting is a means to cleanse the com, so Christ by these trials and afflictions purges his disciples, as grain is cleared from chaff, and most wisely converts those malignant artifices of Uie devil unto good, Ac.

Grindmg, by which grain is braised, broken small, and reduced into meal fit to be made into bread, Isa. xlvii. 2, is used to describe most hard servitude and captivity—" Take the millstones and grind meal"—^in the eastern countries, it was counted as great a slavezy or servitude to be committed to the mill, or bakehouses, as men esteem it now to be committed to the galHes. (See Exod. xi. 5, Judg. xvi. 21.) By this speech the prophet would signify, that that queen of Babylon, the mistress of kingdoms, that is, tender and delicate, shall be obnoxious to most abject servitude, and that there will come an extrenif change of her splendour, &c.

Ji>b xxxL 10, " Let my wife grind to another/' that is, as Ulyricus expounds it, *' let kr be the basest of servants to another," or as Vatablus says, *' let her be forced away foym me and beeome another*s," &c.

Bread made of meal, that staff of life, sometimes denotes joyful, sometimes mournful thiogs.

1. Joyful, as Psal. C7. 40, " He satisfied them with the bread of heaven; manna is called the bread ci heaven, because it was the food for the Israelites, and served for bread; and Psal. Ixxviii. 25, it is called, " the hread of the mighty," (or of the strong,) that is, rrr*^»nf rfo^, Angehrwn esca. Sap, 16, 20, as the Ghaldee, the Septuagint, the Vulgate Version,and Luther render it, the "bread of angels; that is, such bread as these heavenly admiiiistrators oif the divine will shall supply you with, and not any human help. And they are said to be strong, because God communicates such power to them, &c. When OifisX calls huns^If the Bread of Life^ having respect to Manna, it is an evident metaphor, John Ti. 32. 33. Life eternal is expressed '* by the eating of bread in the kingdom of God/' Luke xiv. 15, and xxii. 30. By eating of " stolen bread or drinking of stolen vaten," Prov. ix. 17, the breach of wedlodc, or that short and wild lust of the flesh which is in adultery, is understood, and which destruction and eternal death accompany. See Job XI. 5, &c.

i It signifies mournful or sad things. Numb. xiv. 9, *' Fear not the people of the land, h they are bread for us;" that is, we shall easily overcome and consume them, as if they ^tre 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. xi. 25. Affliction and calamity are expressed by the *' bread of tears," Psal Ixxx. 5, in which sense also tears are said to be the bread (or meat) of man, day and night. Psalm xE 3.

Leaven, (made of a sharp or sour mass) taken in an evil sense, denotes the corruption '<Cd<Dclnne, Matt. xvL 6 Luke xii, 1, Hypocrisy, (that is, a dissembling of true religion), ^^etimes wickedness and depravity of life, 1 Cor. v. 7, 8. The reason of both is evident ^ the operation of ferment or leaven, a little of which penetrates the whole lump, iD^kii^ it sour and acid: so false doctrine and impiety of manners, easily penetrates to the seduction of others, and unless speedily prevented, will quickly infect and contaminate ^ vbole. The text which we translate, *' My heart was grieved," Psal. Ixxiii. 21, in tlie Hebrew is, my heart is fermented, (leavened or grown sharp,) that is, it is embitteEed, 2cd foil of perturbation—The Chaldee, it is anxious or saddened, &c.

Of Meiaphors ffxm the Parts and Members of living Creatures.

We are distinetly to consider of brutes. As, jl.l Their ports and members. [2.) Their general names, effects, and adjuncts. [3.) Their several species or kinds.

Their parts and members, we will recite in that order nature has disposed of them. ^^ eonoenis the head of brutes we shall expound, when we treat of their respective

The bom of some four-footed beasts, then* principal ornament, and the instrument ^^^^^T they exercise theur strength and defend themselves, is variously used in scripture

I- It denotes power, strength, glory, and courage, 1 Sam. ii. 1, Job xvi. 15, Psal. ^' 10, Ixxxix. 17. 24, cxii. 9, and cxlviii. 14, Jer, xlviii. 25, Lam. ii. 3, 17, Ezek. ^ 21, Amos vi. 13. An iron horn is a symbol of great power and strength, Micah iv. 1^- So when the horn of the unicorn is mentioned, a beast of more strength than others, m, xuiiL 17, Psal. xxii. 21, and xdi. 10.

^ It denotes rule or government, the majesty of which consists in power, forti-^^ and strength, (some say, because the king is eminent in dignity above all his ^F^e. as the horn is above all the members of the creature) 1 Sam. ii. 10, " He shall «alt the bom of his anointed," wheie the holy woman, (viz. Hannah) has respect to the

kingdom of the Messiah. The Chaldee renders it* kingdom, both here and in Jer. xhriii. 25.

PsaL cxxxii. 17, " There I will make the horn of Dayid to bad;" that is, I will am* plify, enlarge, and propagate the strength of his kingdom. This ^so most perfectly appertains to the Messiah, David's Son. Chaldee: *' There will I cause to bud a precious king to the house of David." See 1 Chron. xxv. 5.

This signification of power, and a kingdom, is proposed, as it were, by a Kvely metaphor and similitude, in that symbolical action of Zeidekiah the false prophet, 1 Kings xm. 11, also in the prophetical visions, Dan. vii. 7, 8, 21, and viii. 3, &c., Zech. i. 18, Ac.^ where the fierce and strong enemies of the church are understood, Bev. v. 6, xiL 3» xiii. 1,11, and xvii. 3, 7,12,16.

To push with the homf metaphorically signifies, an exerting or putting forth of atrength or power against the enemy in fighting, I]^ut. xxxiii. 17, Psal. xliv. 5, 6,1 Eiiiga zxiL 11, Dan. xi. 40.

In other things, a horn signifies,

1. A more emment place, Isa. v. 1, *' My beloved hath a vineyard in the horn of the son of oil;" so the Hebrew, that is, in a sublime and very fett place. The land of Canaan, which flowed with milk and honey, seems to be signified by this description; for into this, the people of Israel were like a vine transplanted or translated, Psal. Ixxx. 8.

2. Sometimes angles, comers, or eminences, having the form of horns, Exod. xxrii. 2, and xxix. 12, Lev. iv. 7,1 Kings i. 51, Jer. xvii. 1, and elsewhere; so in the Syriac and Chaldee tongues the extreme or angular point.;];

3. Splendour or a sparlding ray, like a horn, Hab. iii. 4, " And his brightness was as the light, }ie had horns ^or as the Chaldee has it, bright beams) coming out of his hand." Hence the verb X^ signifies to diffuse beams in the likeness of horns, Exod. xxxiv. 29, 30, 35, where the speech is of Moses, when his face shined. Chaldee: '* The splendour of the glory of his flue was multiplied;" to which version Paul seems to have respect, 2 Cor. iii. 7, &c.

A mouth, because it is hollow, concave, and open, and the beasts* instruments of biting, has therefore two metaphorical notions.

(1.) The orifice of any thing, an entrance or gaping hole, and, so it is said. Gen. xlii. 27, " The sack's mouth," Gen. xxix. 2, 3, 8,10, " The well's mouth." Also of a den. Josh. X. 18, 22, 27. Of the robe and habergeon, Exod. xxxix. 23, for so the Hebrew, Psal. czxxiii. 2. Of the gate of a city, Prov. viii, 3. Of the brook, Isa. xix. 7. The " edge of the sword,'' by which (as it were it bites,) hurts and cuts. Gen. xxxiv. 26, Exod. xvii 13, Numb. xxi. 24, Deut. xiii. 15, and elsewhere. Of the file it is said, 1 Sam. xiii. 21 " A file having mouths," that is, ML of incisures, the better to sharpen iron. So when mouths in the plural are attributed to a sword, it denotes its two edges, Judg. iii. 16, Psal. cxlix. 5, 6, Prpv. v. 4, so to a rake or harrow, Isa. xli. 15. See 2 Kiiigs X. 25, and xxi. 16, Ezra ix! 11, &c.

What axe done done by the mouth, tongue, and teeth of beasts, we will here together dispatch.

To hite|| for the most part attributed to seipents, Numb, xxi 6, 7, 8, Gen. xlix. 17, Eccles. X. 8,11, Jer. viii. 17, Amos ix. 3, &c.) is put for hostile invasion, spoil, and tearing in pieces, Hab. ii 7. For the pains of body or mind, by reason of drunkenness, or the relics of wine; Prov. xxiii. 32. For usury, Exod. xxii. 25, I/CV. xxv. 36, Deut xxiii 19, Psal. xv. 4, 5, Prov. xxviii. 8, Ezek. xviii. 8,13,17, and xxii. 12. So Lucian calls it devouring usury. It is said of false prophets that they '* bite with their teeth," Micah iii. 5, that is, like wild beasts they tear and destroy the flock. Others think this phrase to be no metaphor, but to be understood of the eating of pleasant food.

To eat and devour, ^ in a metaphorical signification, is the same i^th (to destroy and consume,) Exod. xv. 7, Isa. ix. 12, " The Syrians before, and the Philistines behind, and they shall devour Israel with the whole mottth"*^that is, after the manner of ravenous beasts, they shall most inhumanly treat them, captivate, spoil, and consume them.

• maVo t Cornttpetere rwa. J turtorf, in Leric, Clold, Syriaro,p. 611, 512. G "|«D morjert.

To swallow, gulch down, &c., is of the same metaphorical notation, 2 Sam. xvii. 16, Job X. 8, XX. 18, and xxxvii. 20, Psal. xxxv. 24, 25, lii. 5, 6, cvii. 26, 27, and cxxiv. 3, Isa. iiL 12, and xxvlii. 7, Lam. 11. 2, Hoa. viu. 8, Hab. L 13,1 Cor. xv. 54, 2 Cor. ii. 7, 1 Pet T. 8, Numb. iy. 20, Prov. xix. 28. To tick, has the same signification, Numb. xxiL 4, of which and the tongue, we have treated before.

A tooth, metaphorically denotes a promontory or sharp rock hanging over or formed like a tooth, 1 Sam. xiv. 4, Job xxxix. 28. But when teeth are attributed to men, it denotes virulence, and a hostile power; the metaphor being taken from beasts, who, for the most part when they fight, use their teeth as offensive weapons to annoy those they set upon, PsaL iiL 7, IviL 4, Iviii. 6, 7, and cxxiv. 6, 7, Job xxix. 17, Prov. xxx. 14, &c.

A lip, metaphorically signifies a bank of a river, or the mouth of a vessel, Gen. xxii. 17, and xll 17, 1 Kings vii. 23, 24, 26, 2 Kings iL 13, 2 Chron. xx. 2.

The hinder part of the neck (cervix) if hard, [or to be hardened,] be added, metaphorically denotes contumacy, stubbornness, and a refractory mind; the metaphor being taken finom horses, or other untamed beasts, who being wild and ungovernable, will not suffer their necks to be bended as the rider would have it, Exod. xxxii. 9, xxxiii. 3, 5, and xxxiT. 9, Beat. ix. 6,13, and xxxi. 27, 2 Kings xvii. 14, 2 Chron. xxx. 8, and xxxvi. 13, Isa. xlviil 4, Jer. vii. 26, and xix. 15, Neh. ix. 17, 29, Prov. xxix. 1, PsaL Ixxv. 5.

The word to behead, metaphorically signifies, to demolish or break down, Hos. x. 2, '* He (that is, God) shall behead their altars.'' They had certain altars placed aloft, as if tbey had little heads, and also horns, &c.

•

The wings of a bird, because

1. They are its outward members. And

2. Because they are sometimes expanded at large. And

B. Because they are the instruments of swift flight through the air; do yield a three* M inetaphor.

(1.) They denote the extreme or outward part of a garment, Numb. xv. 38, Buth iii. % 1 Sam. xxiv. 5, Jer. iL 34, Hag. ii. 12, Zedi. viii. 23.

(2.) The sides are disposed ranks of a whole army, Isa. viii. 8, Dan. ix. 27. The extreme or remote parts of the earth, Job xxxvii. 3, Isa. xi. 12, and xxiv. 16, Ezek. vii. 2, ftc.

(3.) The wings of the sun and the morning, are the first rays of tight suddenly (like vxDgs.) expanded over the whole earth, Psal. cxxxix. 9, Mai. iv* 2. On the contrary, Virgil thns ^leaks, ,

* " Nox mil, etfitseii teUurem ampUetUur alit**

Night mihet on, ind does the earth embrace With iwarthy wugi.

The wings of the wind denote its celerity and impetuous course, 2 Sam. xxii. 11, PaLxriiL 10, and dv. 3. These three attributes of wings meet in one text, Isa. xviii. 1, "Woe to the land the shadow of wings,'' so the Hebrew. Where by those shadowing l^gB, are understood the sails of ships, which are the extreme parts expanded m ^ of wings, and when fiUed with wind, are the cause of the ship's swift motion; ^ are, withal, a shadow to the saUors: the Ghaldee has it thus, '* Woe to the land, to vUch men come from a far country in ships, and their sails are expanded tike an eagle, *^^ ffies with his wings." Junius and TremeUius by wings understand the coaste of |be land, that is, a land shady because of the great and opaoous mountams that environ It. such being everywhere about the Bed Sea, as Strabo in his last book of geography

tells OS.

To fly, which is the property of bh^, signifies in a metaphor to be carried, or sent ™ a very swift and very speedy dispatch, ha. vi. 6, and xi. 14, Dan. ix.2;, Psal, xci. 5,

it is elegantly attributed to the eyes, Pror. xxiii. 5, ** Wilt thou cause thine eyes to fly unto that"*-tfaat is, wilt thou cast thine eye upon it, with most intent and earnest desire ? And to a sword, Ezek. xxxii. 10, " When I shall cause my sword to fly," so the Hebrew, that is, when I shall flourish or brandish my sword. This is spoken of the true God by an anthropopathy, when he threatens destruction and death.

To fly signifies also to vanish and perish. Job xx. 8, Proy. xxiii. 5, Hos. ix. 11. To fly upon the property of rapacious creatures, signifies to rush suddexily upon a things as 1 Sam. xiv. 32, " The people flew upon the spoil,'' &c.

The heart of a living creature,* because it is in a manner in the middle of the breast, and within the body, by a metaphor, is put for the middle of any thing, and also the inward part; Deut. iv. 11, ** And the mountain burned with fire unto the heart of heaven,*' that is, the middle of the lower heavens. 2 Sam. xviii. 14,'' In the heart of the oak/' i. e., in the middle, &c See m(Mre examples, Exod. xv. 8, Psal. xlvi. 2,3, Prov. xxx. 19, Ezek. xxviii. 2, Jonah ii. 4, Jer. li. 1. So the belly is put for the middle place of a thing, 1 Kings vlL 20: The reins/for grains of wheat, as before, chap. vi.

The tail, the hindermost part of the cfeature, is pat for the extremes of any thing, Isa. vii. 4," The tails of the firebrands," that is, the vety ends almost burnt, whidi can do npthing but smoke, and will be quickly consumed. By which the two kings that were adversaries to the Jews are understood as before. Sometimes the head and tail are joined together, the first signifying dominion, the other subjection and senritude, Isa. ix. 14, *' The Lord will cut off head and tail," that is, high and low, the courageous and the abject, (which by another metaphor of branch and rush is also there expressed,) he adds, verse 15,'' The eminent and honourable, he is the head; and the prophet that teacheth lies, he is the tail," which phrase renders them most abject and detestable before God. Illyricus,* " The tail is interpreted of seducers, whether because of the extreme vileness of their life, or because they voided the venemous excrements of Satan, or because they wagged when they flattered men, so as dogs fawn with a motion of their tail," Deut. xxv. 18, what we read in the English version, " he smote the hindmost of thee," in the Hebrew is, [he smote thy tail,] that is, the rear of the army. The Chaldee, " and he slew all of thme that were loitering behmd thee." See Josh. x. 19.

The heel, the extreme part of the foot, by a metaphor signifies, the ends, bounds, or limits of a thing, Psal. cxix. 112, also the gain, fruit, of reward, which is the end of the work, Psal. xix. 11, &c. " To lift up the heel," Psal. xli. 9, is said of a refractory enemy, and a contriver of mischief, the metaphor being taken from the kickings of stubborn and angry horses. See John xiii. 18, Deut. icxxii. 15,1 Sam. ii. 29. Of the phrase to kick i^ainst the pricks, we will treat hereafter.

Here we will add some certain homogeneal or similar part of an animal, for what we have hitherto spoken of, are (according to a physical notion or distinction) heterogeneous or dissimilar.

A bone, because it is hard and white, has two metaphorical notions; And

1. Denotes hardness and inhumanity of mind, Prov. xxv. 15, " A soft tongue break-eth the bone; that is, even the most hard-hearted and severe man, or the most grievous and rigid anger: so Gideon pacified th^e Ephramites, Judg. viii. 1, 2, 3; and Abigail pacified David, when he intended to destroy Nabal, 1 Sam. xxv. 24, and the following verses.

2. It denotes white like a bone, 2 Kings ix. 13, " Then they hasted and took cveiy man his garment, and put under him taruiw upon the bone of the stairs;" that is, a step white as a bone. Others interpret this phrase as metonymical, imagining the steps to be of ivory, or some other sort of bone. The Chaldee turns it, upon the step of hours: understanding (as Schindler thinks) a dial cut into the stone, in which were signed degrees, by which tiie hour of the day may be found by the sun-shine. R. Eimehi, ''upon the highest step amongst the steps," &c.

Col. 110.

Marrow, the imrsrd &t of the bones, because U is the sweetest part of the flesh, com-ramuGating Yigoar to the bones, and all the body, affording it a grateful aliment, by a metaphor is put for any good thing, Isa. v. 17, and is mentioned in the description of the heavenly banquet, Isa. xxr. 6. Fat is of the same signification, Clen. xlv. 18, Numb, xm 12, 29, 30, 32, Deut xxxii. 14, Psal. Ixxxi. 16, and cxlvii. 14, in both which last places the Hebrew text is, ** tiie fat of the wheat."

Fat, is put for the goodness and fhiitfulness of land. Gen. xxvii. 28, &c. ; for rich and powerful men, PsaL xxii. 29; and because fatness and full-feeding make beasts grow wanton and wUd, therefore the term is translated to men enriched by God, and so grown rebc9iou3 and wicked, Deut xxxiu 13, Job xv. 27, Psal. xvii. 10, and Ixxiii. 7, &c. See Isa. yL 10, " The &tness of God's house," denotes plenty of heavenly blessings, the simifitade taken from banquets. See Isa. xxxiv. 3, &c.

Blood a metaphorically put "for that which for redness is like a bloody colour, for

vHdi reason it is attributed to wine. Gen. xlix. II, Deut. xxxii. 14. Of the place in

Exek. xix. 10, " Thy mother was as a vine • in thy blood," &c. Illyricus in

Chre, CoL 1067, thus says, ''I believe that blood is there to be taken for wine, and we have

beard before that it is sometimes so taken." Others understand it of native (or natural)

jiuce. S<mie also understand the beginning or birth: that is, when she first brought the

fi»tk, she was strong and flourished. Junius and Tremellius render it, " in thy quiet (as

derired of on sUuU, quievit,) that is, in former tranquillity. Others, in thy likeness (from

^^muUtfuU, he was like), which the ChaUlee also respects. It is said when the moon

is edipsed, that it shall be turned into blood, Joel ii. 31, with iii. 15, upon which Schind-

ler.f in an eclipse, the moon is red like blood, because its proper light is mixed with the

sbadow of the earth, and causes redness.

Flesh, made and nourished by blood, denotes a frail and weak thing, as that which is iiail, and obnoxious to death and corruption, Psal. Ivi. 4, and Ixxviii. 39, Isa. xxxi. 3, Jer. xviL 5. It likewise put for that which is mild, tractable, and obsequious, Ezek. xxm26.

MOk, for its sweetness and very great use, is metaphorically brought to describe the Uesaings of the Messiah, Isa. Iv. 1, Joel iii. 8. In the New Testament,

1. It denotes the most sweet and sincere word of Christ, 1 Pet. ii. 2. The word is called milk, and is compared to it in this place.

(1.) Because of its unmixed simplicity, and whiteness or candour; for as milk is not a jitjoor composed by human art, but made by nature itself, so the word of God owns not sen for its author, or original, but Jehovah alone, 2 Pet i. 21.

(2.) Because of its sweetness and pleasantness, of which see Isa. xxv. 6, Psal. xix. 10, n, and cxix. 103, Prov. xxiv. 13,14^

(3.) Because oi its utility in feedinff and preserving our souls to eternal life, 2 Tim. iii 16.17.

(4.) Because it tends to .the destruction of such as abuse it. Milk is not proper to Ik taken by such as are feverish or plethoric; because it exasperates the disease in a body 80 ill disposed: so to such as are stubbornly wicked and unbelieving the word of God profits ni^ng, but becomes their greater damnation, John xii. 48,2 Cor. ii. 16,17.

2. If it be opposed to solid or strong meat, it denotes the first rudiments of the ^^^Ustiaareligion; 1 Cor. iii. 2, Heb. v. 12, 13, of which Beza says thusij: ''Paul Bakes mention of childhood and milk in a diverse sense: for he opposes infancy to an adalt age, and therefore by the word milk he signifies the initiation or first entrance iato Ae Chrbtian rdigion. But here» (that is,^ 1 Pet. ii. 2, " As new-bom babes desire ^ sincere (or reasonable milk of the word,") &c., he opposes in&ncy to the former cor-^ life, and commends the perpetual use of milk, (that is of the true and sincere doctrine »f tlie Gospel)

Of milk, butter is made, Prov. xxx. 33, whence buttered words are mentioned, Psal. hr, 21, that is, smooth and flattering words, &c.

1013. t Im eclipri rubei luna imtar tangulniit ^e, X PauUt weHtionem facit pnerilia et

Metaphors taken fiam tome GeneraliMet of Uohig Creatmree.

Ltvino creatures that are brutes, are distinguished into terrestrial, volatile, and aquatile. As to what concerns terrestrial generally ^rvtfera, beMia^ a wild beast, sometimes signifies a convention, meeting, or gathering together; which (Schindler says) is spoken by a metaphor taken from beasts gathered together, 2 Sam. xxiii. 11, of the Phflistiues, gathered together in a troop. By wild beasts of tlie field, Psal. Ixxx. 13, the unmerciful enemies of the church are metaphorically denoted. The Hebrew word here signifies a strong and fierce beast.

The Apostle Paul (citmg the poet Epimenides) calls the Cretans iuuub Oigfis, evil beasts. For this verse is found in his works which he entitled De Oraeulis^ as Jerome in his commentary upon the place notes. Paul calls him a prophet, either ironically, or from the argument of his writing, or because the Cretans, his countrymen, thought him to be so, &c. See Psal. xlix. 10, Ixxiii. 22, and xcii. 6, Prov. xii. 1, and xxx. 2, Psal. zdv. 7, 8, Jer. z. 8, 14. &c. See also Gen. xvi. 12.

The apostie Paul says, 1 Cor. xv. 32, that he did {^of^xmu) " fight witli beasts at Ephesus."—His words are lu luna ga^ftiww thfiofAax;icra, tt E^irw, Ac., si secundtan homnm adversus bestias pugnavi Ephesi, ^c, that is, if after the manner of men (or to speak after the manner of men, or according to man) *' Iliave fought with beasts at Ephesus f that is, as some say, with beastly men. ScaUger in his notes says, feros ei pnTfractim-genni viros quibuicum UU negoikm et eonteniio fuity vocat Onfis, that is, '* the men he had to do withal being of a stubborn and of an ungovernable mind, he calls them beasts." And therefore, for nar ay^^vof, as it is in our copies, should be read mt aw^fvwtn in this sense ; " If I have fought in Ephesus against men, as if against beasts," &c.

And whereas he makes an express mention of Ephesus, some understand the words of the tumult and uproar there mentioned. Acts xix. Others expound it of the disputes which he had for three months with the unbelieving and stubborn Jews at Ephesus, Acts xix. 8, 9.

1 Cor. XV. 29. When he speaks of the resmrection of the dead, and such as deny it, yet professing themselves Christians) he argues (in order to confute them) ne tw stotw rom their own tojHC or maxim; '* If the dead rise not at all ? In vain was the baptism for the dead; that is, if there be no resurrection, that baptism is idle which is made upon the graves of the dead for the confession of that article, viz., the resor-tion, &c,; in vain are all my sufiierings in Christ, verse 30, 31; in vain is all our controversy for the Christian religion with the adversaries of truth, (who are like beasts for fierceness and unruliness), verse 32, with verse 14, 15, &c.—Such as understand these words of Panl properly, iheX is, as if he had really fought with beasts, may be confuted by what he recites, 2 Cor. xi. 23, and the following verses, where be gives a narrative of his great sufferings, in which enumeration there is no mention of this fight with beasts. And certainly if it had been really so, and that he had been exposed to such an extraordinary cruel treatment, more inhuman indeed than any he relates, he would not forget to redcon it amongst his sufferings. Now if the verb Xtyv (I say, he Hmderstood, (an ellipsis we meet with, 2 Cor. ix. 6, Isa. v. 9, Hos. xiv. 9,) as doubtless it is, the sense must be, as if he had said, si loqvar secundum Wimem, that is, if I speak according to (the manner of men), viz., when they use similitudes. Gal. iii. 15, Rom. vi. 19, then this speech must be taken metaphorically, and so all is well.

A certain mixture of divers animals is proposed, Isa. xi. 6—9, and Ixv. 25, by which the calling of the wild and barbarious nations, and the gathering of the churdi from the diverse sorts of people is denoted, which elegant metaphcmcal hypotyposis, with divine assistance, shall under its proper head be expounded.

To hunt, is almost every where taken in an ill sense, and is put for to ensnare, contrire* or devise michief, Exod. xxi. 13,1 Sam. xxiv. 12, Prov. vi. 26, Jer. xvi. 16, Lam. iii-52, and iv. 18, Ezek. xiii. 18, 20, Micah vii. 2. The reason of the metaphor is evident, for the various devices, traps, instruments, and arts, that are made use of by hunters to catch the beasts they seek for.

He is called a mighty hunter. Gen. x. 9; who abuses his power violently to oppress and subdue men, or is a tyrant; Illyricus,* FetuUio habet simile quiddam beUo, Ac., hunt-

s

In Cfav. Script. Col. 1239.

ing bas soaie nsemblaiiee to war, as Xenophon says in his instruction of Cyras;'' yea, it b a kind of war: and, on the other hand, war is a kind of hunting of servile and dtsobedieot men," as Aristotle in his first book of politics says: *' Therefore when Ninx-rod is said to he a mighty hunter," it is to be interpreted a warrior, which appears from the text itselt for it is applied in this place to the principal cities of that Jdngdom whidi may not be properly said of a hunter, but of a king or general of an host who built strong cities, when he subdued the countries. The Ghaldee plainly renders it, '* a stioQg hero." Aben Ezra takes it properly of the hunting of beasts which Nimrod offered in sacrifices to the Lord, from the phrase before £e Lojrd. But Mercer notes, that all the Hebrews esteemed Nimrod as a tyrant, and that Aben Ezra should be re-baked, far that he alone would justify an impious man. But more rightly the phrase, " before tl^ Lord," is to be understood, to denote an aggravation of Us tjrranny, be-euse he did not act abscurely or privately, but openly and in the face of ike son, im-^oaag his government without respect to men or dread of the all-seeing Divinity. See Geo. vL 11, and xiii. 13, &c. Lastly, it is to be observed, that 1 Ghron. i. 10, Nimrod is laid plainly to be " mighty" upon the earth, which is by any means to be understood of his rule over men.*

The term honting is attributed to Ood, when he requires the persecutors of tbe godly with those punishments they designed or inflicted upon others, Psal. cxL 11, ** The man of to!^^ (that is, one that curses or blasphemes) shall not be eetablished io the earth," he (viz., God) shall hunt him, so the Hebrew, to precipices, or an overthrow, tbt is, as he hunted the godly, verse 5, so God will, as it were, with punishments hoQt hun, till he rashes or falls headlong into everlasting destruction. See verse 10, 8QdHah.iLl7.

A snare, or to ensnare,f are of the same metaphorical signification with hunting, and ^niff to mtn^ or destroy, Dent. viL 10, 25, and xii. 30, Psal. ix. 15,16, cxxiv. 7, cxl. 5,xxzTiiL 13, xcL 3, and cxli. 9, Eccl. i^. 12, Matt. xxii. 15.

A soars is put for a loss or destruction, or the cause or occasion thereof, Exod. x. 7, 1 San. xriiL 21, Psal. Izix. 22, and xviii. 5, Prov. xii. 13, xiii. 14, xxii. 5, and xxix. 6, Isi zsT. 17, Ezek. xviL 20, Hos. v. 1, and ix. 8, Rom. xi. 9,1 Tim. iii. 7, and vi. 9, 2TinLiL26.

A net, such as hunters use, is of the same sigmfication, Psal. ix. 15,16, xxv. 15, xxxv. ^, 7, InL 6, and cxU. 10, Prov. xxix. 5, Eccl. vii. 26, Hos. v. 1, and ix. 8. See Job xiz. 6, M zL 6, Jer. 1. 24, Ezek. xiL 13, and xxxii. 3.

Of Metaphors taken from the ki$ids of living Creatures,

Thbe we shall recite thus

(1.) Wild or savage beasts, that live in deserts or woods.

12.) Such as serve for man's use or feeding. 3.J Serpents, worms, and other insects.

(i

A Boo, the king of beasts, Prov. xxx. 80; sometimes is to be understood in a good, "(Mimes m an evil sense, as was mentioned,* diap. vi., yet more seldom in a good. Gen. zliz. 9, ^ Jndah is called a lion's whelp,-' by which the holy patriarch denotes the strength, pover, and emineney of that tribe beyond the others; but of this we have spoken, chap. ^ when we expounded the text ^t calls Christ a lion.

What we translate altar, Ezek. xliii. 15, 16, in the Hebrew is, [Ariel,] that is, ^ hoa of God, a compounded word, put for the altar whereon sacrifices were of-^^ because it always consumed the oblations as a lion does his prey. The city ie^stim^ b called by this name, Isa. xxix. 1,2, " Woe to Ariel, to Ariel," (viz., the lion 'iGod,) opoQ which Musculus, *' Jerusalem is called Ariel, because she became fierce and f^ifpuiBt God and his prophets, whom she had barbarously slain, as a lion does a ^in the desert** And fitly I4>plies to this sense what we read, Jer. xit 8, of the ^^ of the Jews. '* In that place," he says, ** there is an allusion, as if he had said, "^vt]iot^*v the dty of God, as thou wouldst fieun seem to be; but ^"w the lion of

■' ■ ■ ■ * ' \ ^

* FitL Zelmentm, Centur 1. Ada^» Saer. 1. t«pa &op*

L 2

Ood/' &c. The Chaldee well expresses the sense of verse 2, " Aiid I win str^en the city in which the altar is, and it shall be desolatle and em^^ty, and it shall be envinmed with Hie blood of the slain, as the altar is covered and encompassed with tfa6 Uood of sa* crifices upon the feast day."

A lion is nietaph6tically pdt fdf fierce, oofcrageotts ehbmite or tyrants, Job ir. 10, Psil. xxii. 21, xxxit. 10, Ivii. 4, and Iviii. 6, Jer. iv. 7, atid v. 6, Ezek. ibL 2. NaL 2. 11,12, Zeph. iii. 3,2 Tim. iv. 17. Hence the devil is comp^d to a rotamg lion, 1 Pet V. 8. See Isa. xxxv. 9, ahd xi. 6, 7, Rom. viii. 38, 39. Roaring, tliat is, the daihbur oi^ cry of the libn, is taken for violence or tiimnltnons hostility, Isa. v. 29, Zedi. 3d. 3. For thunder, Job xxxvii. 4. For th6 groans and cries of the sorrbwfiil, Psail xxii. 1| 2, and xxxviii. 8, 9.

Ait nnicorn, because of its fiero^ess add streiiglih, is pnt for wicked and and enemies, PsaL xxxL 21, Isa. xxxiv. 7; but m an express comparison it is otherwise takes sometime^.

A boar signifies also the fierce enendes of Ood's people, Pflal. Ixxx. 18.

A bear, which is a cniel ereatore, denotda 4 cntel and merciless tynuit, Prov. xxviiL 15. Also God, when he execotes heavy vengeiinoe. Lam. iii. 10, but in both plaees it is rather an express comparison, there being an ellipsis of the comparative particle (as) wiudi is to be understood, and so it is rendered in our Engtiah BiUes.

A wolf, which is a strong, cruel, and ravenous beast, denotes powerful, fierce, and * covetous men, Gen. xlix. 27; the tribe of Benjamin is called a ravening wolf, be* because strong and fierce, and is so described, Judg. xx. 21, Ac. See Jer. t. 6, Ze^ iii. 3, Ezek. xxii. 27.

In the New Testament, by wolves are understood seducers, and authors of wicked doctrines. Matt vii. 15« John x. 12, Acts xx. 29. Franzius,* in his history of beasts, says that John xxii., " by woU^ is meant the devil" Because,

(1.) Asa wolf is apt and willing to execute mischief against man and beast; aotbedeyil is tibe common enemy of mankind.

(2.) As the wolf is greedy and unsatiable, so the cruelty and rapacity of the devil if not to be satisfied.

(3.) As the wolf is so sharp sighted, that he can see even in the darkest n^t, and when hungry smell his prey at the distance of half a German mile, (that is an English mile and half ;1 so the devU by long experience and use is become still more wicked aad cruel, and well versed in the scent of his prey, that is, of sudi as are apt to be tempted to sin.

(4) As wolves sometimes devour whole sheep, sometimes only the flesh; so the devil sometimes hurts the corporeal faculties, sometimes destroys Mfe, and eometiinies (when God permits) health; and sometimes hurries the wicked, soul and body, to destruction.

(5.) As the wolf is most crafty; so the devil wholly consists of deceit. The wolf invades the flock in a dark or cloudy time the better to make his approaches undiscovered, so the devil sets upon men commonly in times of calamity and affliction, that by the ad-vanti^ of their troubles he may the better exercise his tempting power. The wolf oaa baits and stratagems to allure a herd to come within the danger of his Mows, enticiiC goats with green boughs, and playing.with young pigi, cioting them with his taU, makhf them run along, till he seduces th^m to the amlradi; so the devil p re scota fidse pleasures, to bewitch the senses of men, till they fldl headlong into his anaie* . The wolf uses mudi policy when he sets upon bulls and homed beasts, and assaults them bdimd, where tbej aie unprovided for defence: so the devil has peculiar shf^ts and -devices to entrap ^ strongest and more experienced Chrii^ians, seeming.to retzeat when he cannot prevail, bat quickly returning (when he thinks they are secure) with a new stratigem to mido theoh (6.) It is said of a wolf that if he fizst sees a man, this man loses his voice, and caoooC cry out; so the devil, when he has set upon aay unwary man that feared no danger, sad resisted not, makes an easy conquest and triumph.

* ffUtoria Animdl, p, 210. uip, 20.

(7.) Bat if a man MM a wolf Sfsty ^ I)ei^t l€|8Qs I^oth vou^e bo4 eoqxingo: i^o co4Iy aen, w1m> to^ devilish tflpipta^ons, /(uii4 pic^Pfi^Q themsoLyos for resist^nqei qun ei^ly by prayer and jivine cci^ puf; that malig^aii^ ^Pffifimy tp flight.

(6.) The Folf n^htily pleads Are ^d syrords; so the 4QyU {?9rs th^ %b( of Qod's w(vd and p^yior, ^, whiQh ai« ih^ choirch'^ weiypoxis, IIe];u^ ChsyiKM^toai said, that " Swoc4& aifi BQt 8Q teni)de tp woly^ 99 t^e pn^y^ of t^ godly aie ]lp the d^vil"

SednonSy and fidae teaohera, are called wolves, Ads xx. 29,'' I know that after my depaitve shell grievoqs (or laveooits wolvee) enter in among you,'^ wher^ we are to note tbe epithet, for it is not said wolves, but ravenous wolves, &i tbero are soma more rapa-doos thau others. Oppianus and other learned men say that there are a certain kind of wolves, wfaieh an called iv*>n«t, snatcheiB or r9>vening wolves. These are l^e swiftest tort, sod go oat Yery eariv to prey, and invade with a terrible onset, they are very uasa-^abie and craving, and inliabit mountains, yet of such impudence that in the winter they 0098 to the veiy pities, and behave themselves quietly till an opportunity of seizvi^ upon 8 kmb, yom^ goat, or other pD9y, offofs, Whiob tbey c^rry aw«jr» to wbiqh the p«Uiar.ch Eeeins to alhide. Gen. xlix. 27.

1. As wolves are said to take aviray a man's voice ; so ialse tefu^ers take away the pon^ of the heavei^ly doctrine ^d worship of God.

2. The wolf is so cpeland 4o7onring, U^tt he kills not only wbfttwoul^ serve his belly,* tot the whole flodc, ii let alone: so heretics aim not at the destruction of one or two, ht the whole chnrdL ,

3. As Ihe wolf is most crafty, and 9ilent]y approaches the sheep^ld to know w^eQiex: the dogi be asleep, or the shepherd wanting, or whether tiiey are careless and negligent^i aod so watches a fit occasion to destroy the flock, and sudc their blood; so hereticks, bet &re th^ propose their manifest and apparent errors, silly ^isipuate themsdyes into the ^ opimon of men, and with wretched hypocrisy and sophistry counterfeit much piety^ boimlity, and aogdical sanctimony, boasting of peculiar illuminations and communion with God; thus when they have purdia^ed a good repute they instil their venom into the wA d thdr unwary proselytes, till they wholly corrupt them.

4 It is said t^t even after deAth there remains a natpral iptipathy between a wott and a sheep, insomuch tiiat if the sldn of eac& be^ made ixlto* a drum,) as a leamea nxmahst* observes^ the very sound of the ^olfs skin br^alp the othe!r, and that if theit gstB be made into yid (or lute) strings, it is impossiUet to tune tiiem to unisons or one Boosd: so the perverse doctrine of heretics does mischief in tim church, eveti whjsn the heretics themselves are dead.

5. As the wolf at the approach of peril betslke^ himself to flight privately; so heretics ifaJk in time of p^secution, and withdraw most coldly. '

6. By the attic laws, (and so in Ireland at this ctay,) wolf^kfllers wore considerably fnrarded; so they deserve praise and encouragement that dote^ the fraud, sophistry, and ^^ of those wolves, th^ would destroy the flock of Christ. The wolf (usappointe<i of Ids prey walks about with an open or gaping mouth;' so heretics thirst for' the blood d tbe ordiodox. And as the cubs or whelps of wolyes m killed, although tbev have yet committed no mischief; so the fry and disciples of wicked heretics ou^t to be briifled, lad caie taken to prevent, that they envenom not the church; so far Fnuu^us.

, Aleofittd is a fierce and swift creature, and carries the notion of cruelty and enmity ia tie aci^tmte, Jer. V. 6.

Tbat a fox denotes heretics, and the church's enemies, Cant ii, 15, Lam. y. 18, is thejadgiiieatofmterpi^ters. MFranzitu Hist. Animal, p. 191, iui. That Christ called Herod a lex is evident from Luke xiii. 32, by reason of his treacherous plots, with which ke privately contrived to entrap him. Erasmus in his paraphrase—-" Go and tell that fci vho cooftdes in human craft, and believes he can do anything against the majesty and ««n«el of God," &c. This was the fox that would betray that hen we read of. Matt. *»a. 37, which is produced by way of excellent similitude to denote the most gracious '"w and lovmg-ldndness of God to his church; &c.

♦ ^ifP.4nifnaLfaf.%\Z,

A hind fa oommonly taken in a good sense, Gen. xlix. 21, '* Naphtali is a bind let loose; that is, which flies most swiftly. This is expounded of a ready promptitiide and activity in the happy dispatch and management of affiiirs. The Hebrews refer tfab to Barak the Naphtalite, who made a very si^y levy of 10,000 men of the tribe of Ze-bulun and Naphtali, and together with Debor^ pursued Sisera their enemy, Jiidg. iv. 10. It is added in that text, (Gen. xlix. 21,) "he giveth goodly words," which Hiey refer to the same history, and that sweet song of Barak and Deborah mentioned, Judg. ▼. *

Prov. V. 19, A good wife is called "a hind of loves, and a pleasant roe,** so the Hebrew, that is, a hind beloved: because men take a singular delight in wild beasts, that are made tame and sociable, &c.

A horse and his neighing metaphorically denotes unbri^ed lost, Jer. t. 8. See EzeL xxiii.20.

To ride signifies to rule, or be in an eminent condition, Deut. rsxii. 13, Psal. IxvL 12, ba. Iviii. 14, where it is ascribed to God, is already shown.

«

A bridle, or to bridle, which properly belongs to horses, James iii. 5, by whidi they are restramed and guided, Psal. xx3di. 8, 9, metaphorically denotes the curbing and averting the violence of enemies,—sometimes when attributed to the tongue, it denotes a prudent and becoming moderation, James iii. 2, and i 26. See Job xxx. 11, Psal. Ixvi 11,12.

An a&s besides the place dted, viz., Ezek. zxiii. 20, is found in a metaphor. Gen. xlix. 14, where the tribe of Issacher is called the " Ass of a bone," that is, of big bones, Imd so strong, that though dull by nature, it shakes not off, but bears what burdens are laid upon it; hence it is subjoined, *' couching down between two burdens," for they were wont to divide its load, and place it in two bundles on either side, the explication follows, vene 15. See Judg. v. 16.

A bull denotes a violent, cruel, and proud enemy, that abuses and infests the misenUe, Psal. xxii. 12, and Ixviii. 30, Isa. xxxiv. 7. By the name of kine, the grandness of the kingdom are expressed, Amos iv. 1; about which see chap x., where we have treated of the hill Bashan.

Isa. XV. 5, " An heifer of three years old," seems to be a metaphorical qathet of the dty Zoar bcdonging to the Hoabites; the same we read, Jer. xlviii. 34, and that it was near the city Horonaim. Upon which texts some expositors say, that it denotes the pride, Inxury, and wantonness of the Moabites, because when a cow comes to be of that age, it begins to grow fierce and wanton. Others understand it, of plenty of pastures and other conveniences, with whidi that land abounded, as a heifer or cow of three years old, gives atore of milk. Jerome in hia Comment on Isaiah says, thai we are to understand the *' h^er of three years old, of perfect and M age. For as the thirtieth year completes a man's, so the third year does Uie like in those beasts."

Lyranus says, that it is so caUed because of its luxuriant petulancy, and that the feminine gender is used to denote their filthy sodomy, which is a £Etr-fetched exposition. Junius and Tremellius expound it of the bawling Moabites, (who are so called by an emphatical prosopopoeia) when they laboured to confirm their flying and despairing friends. For as a heifer unaccustomed to the yoke, is therefore more impatient, and complains with louder and stronger bellowing at Uiat age; so they impatient of aerritade, trj aloud, Ac.

Jer. xlvi 20, *^ Egypt" is called '' a veiy fiur (or beautiful heifer, but destruction cometh cut of the north to it" Here is a comparison of its perfect felidty (by a metaphor taken from a fattened and plump heifer) with its ftiture disgrace and ruin.

. Hos. X. 11, '* Ephraim," or the people of Israel, is called " an heifer taught or accos-tomed, loving to thread out the com." Which metaphor, Brentius thus expounds, ** This labour of treading out the com was easy and pleasing to the heifers, for they were not bound, nor yoked, nor burdened, but had a full freedom of dandng about, and had food enough, according to Deut. xxv. 4. So is Israel hitherto unaccustomed to banishments, depredations, and utter devastations, but dwelling in their own kingdom, under their own vine and fig-tree, enjoying what they possessed in peace, Ac

A y«be, that instntment wbereby oxea are tied, to dsawaploogh, or cart, or ooadi, &c. Lake m. 19» is med metaphorically; as,

1. It denotes doctrine and iistitiition, for as oxen are thereby tied up and appointed to fame certain kind of labour, to wluch in time they beooaie accustomed, so Qmstians are «Uiged to the practice of divine precepts, Jar. v. 5, " But these have altogether broken the yoke, aad hunt the bonds/' (wherewith the yoke was tied;) the Ghaldee renders it, *' Bat these have altogether rebelled against the law, these have departed fix>m the doctrine." See Psal. iL 3, Matt xi. 29, '* Take my yoke upon you," verse 80, " For my yoke is easy and my burden is light" That the evangelical doctrine of Christ our Saviour is to be understood, is evident by the explication added, " Leam of me; for 1 am meek sod k>wly in heart: and ye shall find rest for your souls." Now because the gospel is the doctrine or word of the cross, 1 Cor. i. 18, therefore is this metaphorical phr^e used by Christ That there are three things comprehended here, is plain from the words« (1.) Fiuth in Christ, begot by the word of the gospel

(2.) A pious life, comformable to the life of Christ in humility, meekness, and other fruits •f the Spirit

(3.) Patience and constancy in bearing his cross. And where these are exercised the party shall find rest for his souL Henoe the devil is called * Belial, which signifies y^ith-oat yoke, because that, apostate spirit cast off his allegiance to the law of God.

1 It denotes trouble, anguish, and affliction, but especially the oppression of cruel mas-ten, magistrates, or tyrants, as oxen yoked, are heavy laden, and compelled by slashing and pridm^ to draw through the most difficult ways by their hard-hearted owners* Lev. iXTi 13,1 Kings xiL 4, Isa. x. 4, ix. 27, xiv. 25, and xlvii. 6, Jer. ii. 20, xxviii. 2, 4 11,14, and xxx. 8, Lam. i. 14, and iii. 27,1 Tim. vi. 1, ^ It is put for a heavy and troublesome burden in spirituals. Acts 3cv. 10, GaL v. 1, &c. i. It denotes conjunction, and conformity with others, as the oxen joined together by the pke, draw the burden with the greater ease, because of their mutual aid to each other, 2 Cor. vi. 14, '* Be ye not unequally yoked with unbelievers," by which idolstiy, or any kmd of impiety, is understood. The word| crcpoCvTourrf t is emphatical, sod agnfies to bear a strange yoke, which believers are, of all men, most obliged to keep tbe rsmotest distance from.

The torn W9(vys,f Phil. iv. 3, which is well translated ** yoke-fellow," is diversely interpreted by the learned; Clemens Alexandrinus understood it of Paul's wife, and many follov him, as Erasmus. Musculus, IHyricus, and others: but C%jetan, Calvin, Beza, aud ^iscator, torn it socte, that is companion, &c.; the phrase is certainly metaphorical, whe-^ it be understood of Panics wife, or any assistant preacher. The Syriac uses a mascu-iine word 'r -u jUi jitgi met, " son of my yoke;" by which it appears that they understood it (tf some man that was Paul's colleague.

A dog, because he is ravenous and giving to biting, metaphorically denotes a violent and JRtter iptitefdl enemy, Psal. xxiL 16, 20; and because reputed a base creature among men, itis na^ as a term of disgntce, or vilifying, 2 Kings viii. 13 ; so a dead dog, 1 Sam. xxiv. H 2 Sam. ix. 8, and xvi. 9; and the head of a dog, 2 Sam. iiL 8; impudent wbore-mon-^ or Sodomites, are caUed so'. Dent, xxiii. 17,18. Though some imderstood this phrase pi^operiy, yet by the 17th verse it'k^ems to be meant of Sodomites.

It denotes wicked men, who are stubbornly, ungrateful, and obstinate. Matt. vii. 5, where ^sindswmeare joined, (as likewise in ^proverb, 2 Pet. ii. 22,) which metaphors esphaticsUy set forUi the qualities, and aicts of the sons of this world, who are strangers to the kingdom of God.

1. Likeitvenous curs, they bark At the heavenly doctrine, and its &ithful ministers, whom ^ reproaeh with impudent scandals, and whose utter extirpation they study.

^- like swine % 0of0ef^ ^lot iypv^t vitam impuram aguiU^ they led a filthy life, ^^wing in beastly pleasures, as hogs do in mire. Christ therefore gives warning to uis peopie, that they should take special care that the mysteries of his blessed sacra-B^ should not be communicated to, or polluted by such blasphemers, persecutors,

^^^tf^fstf/v/a. Hier. Vyfo ex heli, id est ivofi, 4i hoi id est jugum, - The Seplaagint commonIjr ^*™teitTCfMMyMf, altogether irregolsr. I lf*«i/ttt W/nstWm generii est, iigniicai Coi^ugaium, Zaa. X Theopilaet.

aa epicurean hogs. Bat what the eonduaioii and reward of Bach doga and awioe will be, appears, Rev. xxii. 15, &c.

Isa. IvL 10, '* They are all dumb dogs^ they caamot bark," this is a descriptiaD of fiilse teachers, who when they ought to speak with respect to matter and time, mere silent, and forsook their office. On the other hand, verse 11, it is said, '* that they asa greedy dogs, which can never be salMed,'' whioh denotes their unaatiaUe covetoosnesa.

Phil. iii. 2, False apostles, and fidse prophets, are ealled dogs, because they ham ^laii* ties like dogs, as impudence, calumny, jor currish biting, axrl voracily, oi^.oevetoiiaDesa* There are three kinds of dogs.

1. Such as ore oJiaaned up, and bark at every passenger if uoknowa to them» bate the stones thrown at them, and yet are pacified by a hit of bread: so heretica tJiat are the slaves or captives of Satan, bark to have the sciiptuile theirs^ <1tiough the sense be unknown to them, and <|uarrel willi seripture ofajectionB made agaioat them, and as it were, bite it, by their £dse int^retations, but yet ave ]ttitisfied ^ the £it miarseb of benefices, &c.

2. Hunting dogs, who pursue and seize upon beasts: so the heretics persecate the orthodox.

3. Ravening or preying dogs, whom pertinacious arch-heretics imitate.

A sheep is frequently used in a metaphor, as well as an allegory and egress similitnde. And because the explication of this metaphorical speech is obvious everywhere^ we shall dispatch what we have to say here about it briefly.

The faithful and godly are called sheep; and the church, the flock, FsaL Ixxviii. 52, and c. 3, Isa. v. 17, Ezek. xxxvi. 38, John x. 15, 16, 26,27, andxxi. 15—17, AcU XX. 28, Heb. xiii. 20, 1 Pet. v. 2. To this belong entire allegories and parables, taken from the state and keeping of sheep, Psal. xxxiiL £zek. xxxiv, John x«

Sometimes by way of opposition, as sheep signify believers, l^ecause of their simi^city, patience, purity, obedience, fruitfiilness, and profit, £zek. xxxiy. 16, 17, Idatt. xxt. 32, 33. So goats or rams signify unbeIieverB,ia the t^ts la^ft cited» becense of their petubmcy or boldness.

Goats or rams signify the captaids or governors of the people, h^. xiv. 9. Zech. x. 3, see Jer. L 8,

To feed, paseere, which term is properly spoken of flocks of sheep, is firequently translated to men, and signifies to rule and govern, if ^plied to magistrates: but if spoken of ministers, it denotes to teach, and govern according to the rule of Go4's word. Examples of the former may be read. Gen. xHx. 24, 2 Sam. v. 2,1 Chron. xi. 2, Psal. Ixviii. 71. Isa. xliv. 28, Jer. xii. 10, xxiii. 1, 2, 4, and 1. 6, Zech. x. 3, and xi. 4, 9, Bev. iL 27, and xix. 15. Of the latter, Jer. xvii. 16; and iii. 16, John xxii. 15> 16, Acts xx. 28, Eph. iv. 11,1 Pet. V. 2, 3, &c. See Prov. x. 21, xiii. 20, xxix. 3, and xxii. 24

A serpent is brought. Gen. iii. 13, to denote the devil, because (lurking in a natural serpent) he seduced man, and the head of the serpent denotes the chief power, rule, tyranny, and virulence of devils. The same appellation, as also that of a dragon, we meet with. Rev. xii. 7, 9, and xx. 2. Hence the wicked are called the generation of vipers. Matt, iii. 7, xii. 34, and xxiii. 33, Luke iii. 7. See John viiL 44, 1 John iii. 8. The eggs of an asp, adder, or cockatrice, out of which those venomous creatures are produced, aie metaphorically put to signify the malice and perverseness of their minds, Isa. Hx. 5. The poison of asps denotes filthy, naughty q^eedies, ealum-nies, and blasphemies, Psal. cxl. 3, Bom. iii. 13, Jer. viii. 17. Serpents, bituo^, cock* atrices, signify th^ Chaldeans,, the cruel and implacable envies of the Jews, Job xx. 14, 16; die gall, head, and tongue of asps, is put for a very mischievous and deadly thing: so Uie asp and the basilisk, are put for ^^me perils. In two other places a serpent has a different signification fix)m these, as Gen.xltx. 17. The appellation and action of a serpent is attributed to the tribe of Dan, because of a certain likeness : iat as a serpent hurts men by craft and treachery, so the Danites made use of subtlety and stratagems as the sacred history testifies, as when they went to surprise Laisb, Judges xviii. And Sampson by stratagem, i^ot by open war, destroyed so many of the Philistines, Judges xiv. The papists wrest this text to de^ote antichrist, which

tiiey say is to be of the tribe of Dao, and is the serpent here meant; hit thatjoeottitis grooaded i^on aome obeokste figments <tf Jewkh traditions, and upon no Seciptare Ibim-dstkii,4c.

By the loot of the aeipant, Isa* jxr, 29, the progieny of king Uzziah is understood, who giieroody aflfietad the Philistines, 2 Ofaron. xxvL 6, and by the v^er, king HezeUah, who yet aOidtd them more, imd ab^oat inrohred them in incnrsible nuschiefs, 2 Kii^ xriiL 8. Betwixt those two Ahaz reigned, by reason of whose sloth (God pnnishing his impieiy) the PfailiBtiiiea beoame lasotent, harassing and wasting Judea without contiol, 2 QaoL xxfiiL 9—11. Bat the prophet here denoimees that tl^y diodd be Aolionger aiffered to xage at that late, but that they shall be destroyed, dsc.

^corpNNM deoote most malignant and perverse men, Ezek. ii. 6. Also moat grieyous asd iatokrable strokes, TKh^ xii. 11,14 Spidnr^ vefts denote the ifanity of wicked <iesigna, Job wL 14, Isa. fix. 5, 6. Moles, to which bats are jobed, Isa. iL 2Q,.dmiote EQchssace spirititally blind and ignorant of God; because moles live obscurely under gnntBd; and bats hi dark nights fiy about, as if he had said, when they are toarested to ^^^iiist, tfiey wili leave their idols whieh they worshipped, to such as axe obstinately Uind lod uibelieving; but they themselves shall serve God, being divinely iUuminated.

if vorm denotes a thing vile and contemptible, Psal. xxiL 6, Isa. xli. 14; sometimes perpetual affliction, Isa. hm. 24, Mark iz. 44, 46, 48; because it is always gnawing and ccosoming the wood, or living creature wherein it is. A Jka denotes extraordinary vili-fjring, extenuation of worth, 1 Sam« xxiv. 14, and xxvi. 20.

ffittierto we have treated of tenrestrial creatures: now of vdatile or flyiog creatures, ud aqnstiie, that is, such as live in waters; we will give what metaphors- ase met witii, wbidi ire but few. Of the wings and flight of birds we hove spoken bitfore. Eed. t. ^; ftme or report (because of its swiftness) is ei^ressed by the' metaphor of a bird, ^'Cone not the Idi^;, no, not in thy conscience, and curse not the rich in thy bed«<sham-te: for a bird of the air shall carry the voice, and that which hath wings shall teU the lutterf that is, because ffone is an evU, than which nothing is more swift, and shall vith great speed, like a flying bird, convey thy words to the hearing of such as will <;reate tiiee danger. Some refer tias to a hyperbole, that the sense may be, that princes and great men are full of ears, so that there is scarce anything done or said, but tfiey have ootiee of it by their spies and observers. Hence came the Greek proverb, veXAoi fia^iXws "f^BV^Mf »Bu wbAXoi AfTtf ; the king Hoe many eyes and many ears.

Of the warlike host of the king of Assyria, it is said, Isa. viii. 8, ** That the stretching oot of his wings shall be the breaddi of thy land, 0 Immanud -^ upon which Musciilus in lus comment, h. L says, *' that by this metaphor of a g^t bird, the multitude of his host is denoted, which is of so vast a body, and of such la^ge and spreadmg wings, that no-^ in the whole land can escape its depredations," &c. The Lord says, lui. tlvi. 11, ^ *' He will call a ravenous bird * from the east^*' that is, Cyrus, a leader of a notable ^xpedhioo, who subdues all difficulties, as if he had wings to fly over them. Tho epithet (meiums) denotes his cruelty which he exercised in the destruction of Babylon, as wings signify the swiftness of the execution.

^ff. xiL 9, *' Hy possession is to me as a taloned bird,'' (or a bird with daws or ta-^y la the former verse, he compared that stubborn people to a Hon; and here to a i^pioous fowl, which invades his prey with talons, as k they were flngers.f He pro-<^ ID the metaphor, " the birds round about her, are against her; come ye, assemble ^ the 1)esBts of the field, come to devour;" this is a summons to the Chaldeans and other ^^cotiles, to come against the Jews, Ac.

1^ (^iotterhig of birds b put for the groans of men in sickness, Isa. xxxviii. 14, where ^^^sfedaot birds, as a crane, a swallow, and a dove, are mentioned. Also in the

t See Pliny'a Nat. Hiat. fib. 11, c. 47-

Hebrew text, lea. viiL 19, of wizards, or such as have finniliar ^irits, upon which pkee the paraiihrase of Junius and TremeUius* is excellent: ** Those aedaoers are not endued with Buc^ a faculty, as to show openly and with a clear vcace, or expound in plain teniu, what should be said, as we the prophets relate the judgments of Crod in an intelligible and ttost evident phrase: but they speak in their throat and keep a pipii^ as chickeiis hardly hatched, or if they utter anything with an audible voice, they do so mutter as the sylol out of her tripod:'' which self-samie reason the prophet explains, chi^. xxix. 4, and his-toiiaos almost every where.

Musculus upon the place says, " Ecqmd Mud voeamdi mil, ^ kUer muaandtm «kc •mHSBftonl, Ac., what shall we otherwise call them who mutter and murmur at that rats when they are a massing, as if they designed of set purpose to conceal their words from such as are present, and attribute a certain hidden virtue to that mussitation (or muttering) by whidi the substance of bread and wine are converted into the flesh and blood of Chnst: that species of muttering and antic gesture bespeaks not an apo6t<^cal and Christian spirit, but rather that wluch consists of magic and legerdemain," ftc" *

jI nestj the habitation of a bird, is put for rooms or chambos. Gen. vL 14. ** Nests shalt thou make in the ark,'' so the Hebrew, that is, separate lodgings for the respective kinds of creatures in Noah*s ark. Sometimes it is put for the dwelHngs of men, especiaUy such as are built in high places, as ravenous birds build their nests in steep and craggy rocks, Job xxix. 18, Numb. xxiv. :il, itt. xxii. 23, and xlix« 16, Obad. ver. 4, Habak. iLd.

Of the kinds of volatiles, the turtle-dove denotes the people of Israel, or the church, Psal. Ixxiv. 19, '* 0 deliver not the soul of thy turtle dove unto the multitude;" (of which he spoke ver. 16,) that is, thy churdi and people, who worship none but thee, as a turtle dove, that never entertains coi^unction wiUi another, and who in their afiSiction, like a turtle dove (Isa. xxxviii. 14), express their grief in solitary groans and sighs to thee: and which is unharmed, weak, simple, and meek like a dove, yea, like a turtle dove, which is esteemed the least among the species of doves, as Aristotle says. The Gialdee renders it, '* the soul of such as learn thy law," (that word tx^, a turtle dove, being of some affinity with mvi, law); Christ calls his church a dove. Cant. ii. 14, v. 2, and vL 1. And its ^es, the eyes of doves. Cant. L 15, and iv. 1, by which metaphor its simplicity (as Matt X. 6), its chastity, bri^tness, and its view and desire of heavenly things are denoted,^

Among insects, hornets denote terrors sent from God among men, by which the enemies of the people of God shall be as it were stung and rooted out, Exod. xxiii. 28, compared with ver. 27, Deut. vii. 20, Josh. xxiv. 12. The enemies of the people of Israel are called flies and bees, Isa. vii. 18, because of their multitude and swiftness, or nimble-ness, as the flies, and the )ivatfur, or power of hurting, as in bees. The word flies is attributed to the Egyptians, and bees to the Assyrians, which metaphor Jerome in his commentary elegantly expounds thus; he calls the Egyptians flies, because of their filthy idolatry (see E^. x. 1), and because they were a weak people: but the Assyrians he calls a bee, because they had at that time a powerful kingdom, and were very warlike (as bees represent, as it were, a very well ordered monarchy, and are veiy resolute to annoy their enemies); or because all the Persians and Assyrians went armed with darts, whose points were like the stings of bees. The metaphor is continued, ver. 19, " And they shall come and rest all of them in the desolate vallies, and in the holes of the rocks, and upon all thorns, and upon all bushes." Because he once named these enemies flies and bees, he keeps to the same metaphor in the rest, as if all places were to be filled with those insects. Of the fulfilling of this prophecy thus writes Jerome in the same place—^let us read the books of the Kings and the Chronicles, and we will find that the good king Josiah was slain by the Egyptians, and the Israelites subdued to an Egyptian yoke, so that they appointed them a king. And not long after comes Nebuchadnezzar, with aa innumerable multitude of soldiers, took Jerusalem, destroyed the other cities of Judes, burnt the temple, and planted Assyrian inhabitants in the land," 2 Kings xxiv. and xxv. 2 Chron. xxv. and xxxvi., dbc. . The sting of an insect metaphorically denotes the power

* N(m sunt iHi iedudores tania/a uilatg pradiU, jr^ i Ub,h,de But. Jnimal, etfp. IS.

of deatli, 1 Cor. xr. 55. 56. Brentiiis upon the place says," As a bee dial has lost her stii^ may threaten to trtiag, yet cannot, so when sin Is pardonedy whidi is the sting of deaUi, dttth may terrify, hot cannot hart os."

AqiiM€$ follow. By the metaphor of fishing, a felling into the hands of enemies and captivity Is understood. Amos iy. 2, '* He (that is, the enemy) will take yon away with hooks, and your posterity with fish-hooks;'' as if he had said, you indeed are like fiit kine, rene 1, hot ye ahall be dragged by the enemy, as if you had been little fishes, in spite of yoor pride and fetness. The same metaphor we find Habak. i. 15,16,17.

By fishers, Jer. xvi 16, are nnderstood the Egyptians, Isa. xix. 8, 9, 10. See 2 Kings xxiiL 29. By honters, ^ Chaldeans and Babylonias, so called from Nimrod, the builder of Babylon, Gen. x. 9, with prophecy is fdlfilled, 2 Ejngs zxiv. and zxv.

Besides this translation of the terms fiaher and fishing, the apostles are called fishers of men. Matt iy. 19, and Mark L 17, Lake v. 10, the explication is given elsewhere. See £zek. xlYiL 12.

Of the kinds of aqnatiles ran (ThamMm^) a huge serpent, and the leviathan, that is, a gireat dragon or whide, is nsed metaphori(»kIly, Psal. Ixziy. 13, " Thon didst break the sea by thy strength, thoa breakest the heads of whales in the waters;" verse 14, " Thoa brakeat the heads of the leviathan in pieces. By whales (or crocodiles, as Ezek. xxiz. 3,) ^ grandees and captains of Pham(^ are understood; who pexseeuted thepeopleof Israel, Exod. xv. 4. By the leviathan, Pharaoh himself, who with his ^entire host was swallowed 19 in the Bed Sea. But that which follows, ''thoa shalt give it to be meat tathe people hdiabiting the wilderness," is not to be referred to the words immediately going be-%m^ bat is a sentence by itself, and js to be understood of the manna and quails, which Ibe people fed upon. See Isa. li 9, and zxviL 1.

CHAPTER XII.

OF XSTAPHOBa TAKEN FBOM MAN, AND WHAT BELONGS TO HIM*

hi man we are to consider, what are

(

1.) Essential.

2.) ¥^at are accidental.

The CBsenliah are his body with its members: and its anion with the soul, whicbis fife.

The aoeidentals are partly internal, as some differences betwixt men, and their actions «f diTOs kinda; partly external, as the containing subjects and various adyuncts. Of which in order.

Mdkuf^imrtfmm, a human Body and Us Members.

Tke body owyMi, (soma^) is frequently put in the New Testament, for the people of <M or the churdi, Rom. xu. 5,1 Cor. x. 17, and xii. 13, 27, £ph. L 23, ii. 16, iv. 4,12, 16, T. 23, Col. i. 8, 24, ii. 19, and iii 15. The explication of which trope i£ easy. And ^ 9^^oncise]^, we shall show it,

1- With reject to Christ the Head of the church, and whose body the church is

(L) As the head is not at a distance from a living body, but most closely joined to it: so there is a sacred and most mystical union betwixt Christ and his church, or be-fieren.

(2.) As the head rules the whole body, and influences it with a vital power; so Christ ^y directs, and moderates, strongly preserves, quickens by counsel, instructs and etei^ <ttUjr saves his church, £ph. ii, 16, iv. 16, and v. 23, &c.

2. With respect to tme Cliru(tiaD4» irho a2;e spkitual members of that body* Of these th0 metaphor of a body sigoifies many tbii\g)s, chiefly these three:

(1.) The varioas gifts and offices of Chnstians, especially the preachers of tbe goq>eL For,

1. As one body has diverse members, which Jiave theif particular apd distil^ offices; so there are peculiar gifto and officpa in tl^e dmircby whic^ partiqdfr pe^os fitted for their exercise, are chosen for*

2. As the members of :a human body diffBr among themselves with reapecjt to ^oeUency and operation; yet those of an inferior oflee, do not envy the superior, ^either ^k>es tfa^ sapenor despise the inferior: so among true Christians there i? a society and coDTeraatioii without envy in the lowest, or sooni in the hjgjbkQsl ]^^, to pa^ ]S<up. xt|. 4,54 Cor. xii. 12, &c.

(2.) Of the bond of per&cUon, which is love, with i;ts ftuits and virtues. . The membeis of a human body have a natural instinct of love and sympathy, one to anpU^er ; if one be in pain, the rest are unqniet and ill at ease: if one b^ ^rdl, the rest rejoice, aadea^con-tribntes to soi^ly the necessity of the other of its own acooKd, neither will ooi^ willingly put with the other; so tme beiifivem sinoerely love eat^ otjbter, and by tonder, s^pa-fthizing, compassionate, fellow-feeling, love, and mutusl aid of ^adi pther, declare themselves to be living members of the mystical body at Christ, Bom. xii. 6,1 Cor* xii. H S7, EpL iv. 3,4,1&

3. "With respect to the ^niitnal knowledge of fedth and increases of godliness, iirom die aindlitnde of a human body, which inoreasos and gr^ws greater ^nd strQQg$$r,te.>£ph. iv« 13, CoL ii. 19.

The head of a man is his chief, sij^reme, and principal member, and therefore carries a threefold metaphorical notion.

1. The beginning or original of any thing, Gen. iL 10, Exod. xii. 2, Dent xz. 9, Isa. xii. 4, and li. 20, I^ek. x. 11, and xl. 1, &c

2. Superiority and eminency, ^s well with j^esp^ct to quantity or place; as quality and rule, om caput, a head, the very top or hi|^est part of a thing. Gen. xxviiL 12, 18, where what we translate " top of Jacob's kdder," in the Hebrew is head. Gen. xlrii. 31, Exod. xxxiv. 2, 2 Sam. xv. 32, and xvL 1, 2 iOngs L 9, PsaL xdv. 7,9, and Ixxil 16, Isa. ii. 2, Amos L 2.—" The head-stone," Zech. iv. 7, is the highest in a hiilding, which finishes the work.

It denotes a superiority of government, as a prince or chief ruler. Numb. xiv. 4, and xxxvL 1, Deut. L 13,15, and xxvii. 44, Judg. x. 18, and xL 8, 2 Sam. Txii. 44, and xxiii. 13, 2 Chron. xxxi. 10, Job xii 24, PsaL xviil 43, and ex. 6, Jer. iiL 24, Lam. i 5, Eph. ii. 20,1 Cor. xi. 3, Ac.

* The head of the comer denotes the extreme comer-stone, which by another metaphor is attributed to Christ, Psal. cxviii. 22, Matt. xxi. 42, Luke xx. 17, Acts iv. 11,1 Pet it 7.

3. The chiefest or most desirable in any thmg, Exod. xxx. 23; the head 9ped», tbst is, the best See Cant iv. 14, Ezek. xxvii. 22, Deut xxxiiL 15, PsaL cxlL 5. (Head oil, that is, excellent oil) Psal. cxix. 160, Isa. vii. 8, 9. " The head of Syria is Damsfl-ctts,—the head of Ephraim is Samaria;" that is, the principal or metropolitan dty. Head is put for the chief or principal place, 1 Sam. ix. 22,1 Kmgs xxi. 9. It is pat for the sum or contents of any thinj, Exod. xxx. 12, Numb. L 2, 49, iv. 2, 22, and xxxi. 26, Psal. cxxxix. 17. See Lev. vi. 5. Hence tomes the word icifflix«uac«, to re-dnoe into one sum, which is elegantly spoken of the precepts of the divine law of tbe second table, the sum, or whole contents of which is charity or love, as the apostle has it, Kom. xiu. 9. See Acts xxii. 28, Heb. viii. 1. The distinct squadrons of an army are called heads, because they consist of a certain or select number, Judgos viL 16, and ix. 34, 37, 43,1 Sam. xi. 11, and xiii 17, Job i. 17. FinaUy, the sections or divisions of books are called heads, (capita) vulgarly chapters, to which we may refer what is spoken, Psal. xl. 7, " In the volume of thy book,'^ which the apostle, Heb. x. 7, renders m icfffaXi)i i3i0Xiovy " in tbe head for chapter) of thy book." Upon which Cun«us, Lib. 3. de Reptih, Heb. cap, 1, says—, "These mfaKtin are nothing else, bnt those whidi the Jews, and especially the Tahnudists, call C3V«> 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 tbst

wonl. There U a s(yneedoche, joined with the metaphor here, and by MfatXii* the. whole body and Tohime of the Old Testament, in which the prophenes and types of the Messiah aie extant, is to be understokxl. Jerome on Isa. xxix. says, *' In the head of the book (asys <m SavkNir in the psalm,) it is written of me, not of Jeremy or Isaiah, but in all the Holy Ber^tm^, #Meh is called one book/'

A face, the foremost part of a man's bead; bare and fit for seeing; and apt to vary its postid« or ai^ct itccorc^ to the different affections of the mind, carries a threefold me-ti{^xical notfen.

1. It denotes file first part of anything, 2 Sam. x. 9, Jer. i; 13, Ezek. ii. 10.

2. The sapferfieies and ex);kmal species of any substance, which appears to, or is beheld by men. Gen. i. 2,1 Sam. ziv. 25, 2 Sam. xtIL 19, Isa. xiv. 21, Lukexxi. 35.

3. Tlie Haai ot iiiwalrd &culty or affections, as anger, joy, benevolence, magnanimity, *C QoL xxxiL 20, 1 Sam. i. 5,18, Job. ix. 27, Pfov. xvi. 15, and xxvii. 17, Ezek. iii. 8.

A fiir^^iad, die superior part of tbe face, is metaphorically brought to denote the interioi^ iSiMtion of the oiind. A hard forehead denotes obstinacy in wickedness, Isa. xlviii. 4, and a peiserering magnammous zeal against the wicked, Ezek. iii. 7—9. A whore's fore* bod, Jer. iiL 3, signifies extreme impudence, the metaphor being taken firom those graceless, ahainetess, and immodest prostitutes.

An eye, the organ of sight, by a metaphorical translation oftentimes denotes the mind, JQ^gttcsBl,and knowledge; Gen .xvi. 4, 5,Deut. xv.l8,1 Sam. xv. 17, and xviii. 23,2 Sam. ii.2%. Job. txxii. 1, Psal. xv. 4, Prov. iii. 7, xxviii. 11, and xix. 12. Isa. v. 21, Zech. Tin. 6, Matt. vi. 22, John v. 35. Hence the right eye is put for the greatest prudence, Zedt d. 17. An evil eye, for a perverse and malignant mind. Dent xv. 9, Prov. xxiii. 6, and xxvni 22, Matt. xx. 15, Mark vii. 22. A good eye, for a good and benevolent mmd, F)roT. xxS. 9, EccL xxxv. 9.

An eye ngnifies a providential carefulness, sometimes a solicitude in evil, as Fsal. x. 8* —xrn. 8, (see 1 Sam. xviii. 9), sometimes in good. Gen. xliv. 21, Num. x. 31, Ruth ii. 9, Job xxix. 15, Prov. iv. 25, and xx. 9,12, Eccl. ii. 14. Sometimes it denotes expe« rienoe, (Sten. iii. 7. Sometimes spiritual illumination or renewing of heart, Psal. xiiL 3, and exit. 18, Isa. xxxii. 3, Eph. i. 18. Sometimes spiritual blindness, Psal. Ixix. 23, Isa. TL 10, Matt; xiu. 15, John xii. dO, Acts xxviii. 27, Rom. xi. 8,10. See Lam. v. 17.

• It denotes a fountain, Gen. xlix. 22, Exod. xv. 27, Psal. Ixxxiv. 6, and cxiv. 8.

A tear, a humour flowing from the eyes of such as weep, metaphorically denotes wine od oil, becaose they drop as tears do, when the grapes or olives are bruised in the press, EuhL zdL 29, see Dent. vii. 13.

Eye-ttlve denotes the spiritual healing of our natural darkness, Rev. iii. 18; three things •re add of a man corrupted by sin, verse 17, viz., that he is poor, naked, and blind, and theidbre miserable. To remove these three, verse 18, are medicines proposed;

ft) Gold tried in fire, (that is heavenly treasure) which makes one divinely rich.

(t) Wttie taiinent (thai is, the merits of Christ applied by &ith) by which nakednen kog eotered, a man may be preciously adorned.

(3.) Eye-aalre to anoint ^e eyes (that is, the saving word of the gospd, by which a aan is iDunimated) 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 fidtl^ attention and receivrng of it, Psal. xlix. 4, Ixxviii. 1, and ^. 10, In. It. 3, where yon may note nevertheless ^bak the external hearing of the word ii sot exdnded, but presupposed.

Heameas or shutting of the ears, denotes hardness and stubbornness of hearty Isa. vi. 10, lia^; BiL 15, Aets xxviii. 27, Rom. xi. 8. Itdiing ears, denote such as with a per-Terse eurioosity study after false opinions, 2 Tim. iv. 3, with Acts xvii. 21.

* Y9 ocutut ei dgriwttnm fPO.

The phrase, Qal. vL 7," Be not deoeiyed, God is not mocked," is emphfttkal, for the irord

IMM-mfi^rtu^ signifies more than to mock, viz., to fleer with the nose andmcwth. And in the times past (as Erasmas* and Pliny say,) they were wont to use gestures of derision or mockery hy the nose, for which term (^vicny,) the word here is derived. By another me« taphor the Jews call their own king die *' breath of their nostrils," Lam. iv. 20, that is, under whose protection they did breathe and were refreshed, &c,

A mouth is more used in a metonymy than a metaphor, yet sometimes it denotes the mind and will of man, Gren. xxiv. 57, " We will ask her mouth," that is, learn her mind and will, 2 Sam. xvii. 5. To fight with one mouth, so the Hebrew, JosL iz. 2, that is, with one consent. See Psal. cxxvL 2, dil 4, 5, and IxxzL 10,11, £xod. iv. 16.

Psal. vi 13," A perverse man is said to " speak with his feet, and teadi with his fisqgera," which denotes some composed artificial gestures of deeeit, as when by treading upon an* other's foot, he signifies something, which is metaphorically called q)eaking: and so by the gestures or numbering of his fingers, informs another of something he knows not, bj way of confederacy to deceive a third person.

A shoulder because it bears burdens, signifies affliction and tribulation, Psal. zxL 12, Isa. ix. 4, and xiv. 25; sometimes obedience, Zeph. iu. 9, Zech» vii. 11, Hos. vL 9, Isa. XL 14, Dent, xxxiii. 13.

Isa. ix. 6, " The government shaU be upon his shoulders." The sense of this is yarioualy given by interpreters. The Chaldee understands it of the fulfilling of God's law ; thus rendering it, he took the law upon himself to keep it. Many of the fiskthers understand it of the cross of Christ, and quote Isa. xxii. 22. But it seems plainly to denote die whole administration of Christ's office. Brentius upon the place, says, Mundani Monarchce worn ^estant pfincipahm mper humeros suos, sed, S^c, ** Worldly monarchs do not bear the burden of government on their own shoulders, but transfer it upon their servants, counselors, and civil military officers," &c. But Christ is such a king, that he bears all the weight of government on his own shoulders; for he alone rules, preserves, and governs his chorcb. He only expiated sin. He had no helper, as earthly princes are wont to have, £c

An arm, because it exerts a man's stren£[th, is put for power or strong aid, 1 Sam. IL 31^ Job xxii. 8, XXXV. 9, xxxviii. 15, and xl. 4, Psal. xUv. 3, Jer. xvii. 5, and xlyiil 26, Ezek. XXX. 22, xxxi. 17, and xxii. 6, Zech. xi. 17, Isa. ix. 20. " They shall eat every man the flesh of his own arm,** that is, they will destroy and consume those of their friends and neighbours from whom they were wont to be sup{^ed, Ac.*

A hand, the extreme part of the arm, by which woiks are promptly performed, is also put for strength, Exod. xviii. 9, Dent. xxxiL 36, Josh. viiL 20, Job xxxiv. 20, PsaL Ixxxix. 25, Isa. xxviii. 2, Dan. xii. 7. Hence it is proverbially said.

An neuii Umgat regHui esse munus T Dost thoa not know that royal handB are long P

that is, the king's power reaches a great way.

Itislikewise put for help, ministry, and machination, which require power, Exod. xxiii. 1, 1 Sam. xxiL 17, 2 Sam. iii. 12, and xiv. 19, 2 Kings xvii. 13, Isa. xxii. 2, Hag. i. 1, and ii. 1. In these last four texts, a hand signifies the ministry. For the prophets are the ozgans or instruments of the Holy Spirit, and the dispensers of the mysteries of Qod, which they receive, to be communicated to the people, or to be reached forth as it were, by the hand. As if when one remits money or treasure, to be distributed or paid by him, it is said to be by such a hand, &c.

Lev. XXV. 35, It is said," and if thy brother waxeth poor and his hand ftuleth," (so tbe Hebrew), that is, if through poverty he be rendered incapable of business, traide, or employment, and so not able to provide for his fiunily, ^., then relieve him. The metaphor being taken from a man that is consumed or wedcened by a disense, who cannot labour with his handa. On the contrary, to strengthen tlM huid, is by counsel

/«vxTi|o Authors FaUace Natum tign^cai Eratm,

PA.»T I.]

METAPHORS FROBf A HUMAN BODY.

159

tad h^ to assist, 1 Sam. xxiii. 1((, Job vr. 3, Isa. xxv. 3. When a hand is attribated to the earth, it stgnifies a certain place or space, Dent xxiii 12, Namb. xxxiv. 3» 2 Sam. TiiL 3, Isa. Iri 5, and Ivii. 9, Jer. yL 3, Sec.

The back denotes alienation, estrangedness, or neglect, 1 Kings xiv. 9, Neh. ix. 26. Sometimes it is a symbol of oppression and affliction, Paal. cxxix. 3, " The plougfaers^ poagbed on my back," &c., Rom. xi. 10, Jer. xxxii. 33.

The lions, becaose the strength of the body consists in them, Job xL 7, are metaphorically, (or it may be rather metonyancally,) pat for strength itself, Isa. xlv. 1, " I will loose (or dissolre) the loins of kings," the Septuagint has it n4m i^^^/SoiaiAiM Smk/^m , "AndliriU break the strength of ki^."* Se^ Pud. Ixix. 23, Bom. xL 10.

This sMtapbor chiefly respects the girding of the lions, which denotes a confirmation of strength and activity, in order to ran, labour, or fight, 1 Kings xviiL 46,2 Kings iii. 21, PsaL rniL 40, Proy. xxxi. 17, Job xxxviii. 3, Jer. i. 10, Isa. v. 27, &c. Hence the phrue of girding the loins, is translated to spirituals, Isa. xi. 5, denoting the fiuthfulness, ilacrity, and expedition, of the Messiah, in his great mediatorial redeeming office, Psal. xlr. iiL In the fiiithfdl members of Christ, it denotes Christian vigilancy and perseverance ia the profesaon of troth and piety, Luke xii. 35,1 Pet. L 13, Eph. vi. 14 Upon which pbc8 Hemingins says, " As the loins, in which is the cluefest strength of the body, are mule more firm by girding, making the soldiw in fight more steady and active, so the luart ia made more firm by the truth of Grod, which causes, that in our doubts and hesita^ tioas, the devil cannot overthrow and destroy us.'*

A navel, by which nourishment is conveyed to the infant in the womb, is by an elegant metaphor tenaferred to the sons of the church, Prov. iii. 8, " It (that is, to fear the Lord, aad depart finom evil,) shall be health (or a medicine,) to thy navel;" as if he had said as the child is nooxished by the navel, so the knowledge and fear of, and obedience to God, will, by the Messed Spirit feed, educate, and comfort. It is added, "and watering or QMistening to thy bones," that is, it shall be thy whole strength, as the bones are moist-eaed and strengthened by marrow, as Job xxi. 24, &c. Not cutting the navel, is allego-rioDy translated to denote the primitive, miserable, and abominable state of the Jewish people, Ezek. xvL 4. It signifies the middle or an eminent place in the earth, as the lavd is m the midst, Judg. ix. *37. Hence God is said to work salvation in the midst of the eiith, PttL Ixxiv. 12, becaiuse Judea was esteemed so by the geographers of those timtt.

A bosom is pat for the middle or concavity of a chariot, 1 Kings xxii. 35, Ezek. xliii. 13, 14,17. And because that part for modesty's sake is covered with a garment, it is i4)plied ti Uie bidden and inward parts of man, Job xix. 27, EccL vii. 10, PsaL Ixxix. 12, and xxxf. 12,13. It carri^ the notion of love, because of conjugal embraces. Dent, xiii 6, aod xxriL 5G.

Eternal life is called the bosom of Abraham, Luke xvi 22. Upon which Brentius in bis eommentaryzf "By the Bosom of Abraham, you are not to understand a certain rijrpanl or external place in this world, but either the promise of Christ made to Abra-W; * In thy seed. shaU all nations be blessed;' or Christ himself, who came of the ^ of Abraham; for in this sense all the godly that sleep in the Lord are reposited, <}' rest in Christ Umself, till in the last day they rise together with their bodies. Acts riL 59, PhiL i. 23. Therefore when Icarus is said to be carried by angels into Abraham's bosom, we are to understand, that he was in the ei\joyment of supreme i^^ in Christ, whidi in the latter day shall be revealed,*' &c.

AMiam is proposed as the father of all believers, Rom. iv. 11,12, because such as f'}Qoir bis steps, and constantly persevere in fidth and godliness to the end, shall, as our Strioor shows, be^^athered together in immortal life: for tender children are wont to

be carried and dierished in the bosom of their loving parents, Ruth iv. 16,1 Kings

XTi 19.

"Hiia term denotes the condition of eternal life, for the carrying of infants in the

O

^Arrnm h^u teeuii ioeum, &e.

4bruh0 imUlHfot mm eorpormiim qtundam fi

bosom of the parent, denotes love and iiHimate gdod wiU; so in the faeaTenly life, ther^ it most pure \ave, froiA whence arises tnie joy. In the bosom of the parent, the infant finds rest and defence, so in heaven, there is certain security and » most ^t tranquillity, ftc.

A bosom, by a metonymy, signifies a garment that covers it, which being loose, is con* venient to receive and carry thmgs, Prov. vL 27, and 2cvi. 33. Therefore metaphon<»lIy it is put for the retribution of reward or punishment. Of reward, as 2 Sam. sdL 8, Luke vL 38. Of punishment, as Psal. Ixxix. 12, Isa. Ixv. 6, 7, Jer. xsodL 18.

To strdigthen feeble knees, signifies to comfort such as are test down by anguish or sonbw of mind,* and confirm th£ai by instruction and counsd. Job iv. 4, Isa. xzxv. 3, Heb. 3di. 12; the metaphor being taken from outward perils which invade upon a snddea, in which libe knees of an afiSgfated and fbarfiil man are weakened, because the strength of tke nerves and muscles, by the terror of sudden danger, leaves its operation, which for be^ng the body resides in the knees. Hence a suddisn, or panie fear is expressed by the weakness or beating together of the knees, PsaL dx. 24, Ezek. vii 17, Dan. v. 6, Nahum IL 10.

The feet are metaphorically (as well as by another trope) taken divers ways; of whidx take some of the chief.

1. With respect to externals, Job says dxp. zxix. 15, that " he was feet to the Lime that is, he relieved the miserable, as feet help men to get out of danger. See Geo. XXX. 30, notice the marginal reading. The foot of the pride, Psal. xxxvi. 11, denotes the violence of proud enemies—The slipping, halting, &c., of the feet, &c., denotes danger and calamity, Job xiL 5, Psal. xxxviiL 17, cxvL 8, and cxL 4,11, ftc See Jer. XXX. 16. •

On tbe contrary, to deliver the feet from falling, denotes divine protection against any malignant enemies, Psal. Ivi 13, xviiL 36, and cxxi. 3, &c. To tread with the feet, de* notes to disgrace, or insult over one, as an enemy, Psal. viL 5, and xcL 12, 13, Ezek. xxxiv. 18,19, Matt. vii. 6, Luke x. 19, Heb. x. 29.

Lameness or halting, which is a disease, or accidental liurt of the feet, denotes calamity, affliction, and dangers, PsaL xxxv. 15, ** In mine halting (we translate it adversity) they rejoice." Psal. xxxviii. 17, Jer. xx. 10, Micah iv. 6, 7, Zeph. iiL W-In whidi two last places the term tcb^ is femimne, alluding to sheep, upon which Illyncus says, ** That it is a speech taken from sheep: for many of them in the summer, eiq>ecially those of hotter countries, do halt, or go lame: or else it may relate to the people and church, of which the scripture speaks in the feminine gender, as before."

2. With respect to internals and spirituals, because the life of man and the exercise of godliness is compared to walking or running, and so the feet translated to the miod, signify desire and a holy endeavour, as the outward running or hastening to a place is performed by the feet, Psal. xvii. 5, and cxix. 59, 105, with verse 32,) Prov. ir. 26, 27, Eccl. V. 1. The bealitifdness of the apostles' feet, Isa. lii. 7, Bom. x. 15, with respect to their mission, or being sent, also as the moffn^ia, or fervwr in teaching* as a foot-man in an errand of great concern performs his journey speedily, Nahnni ii. 1. Some interpret it thus:'" It is not prancing horses, cathedral seats, costly and magnificence vestments, cardinals* hats, and other precious worldly accoutrements, that are commended, but simply the feet which denotes the humility of their apostolical legation or embassy, and all then: successors are exhorted to the same virtue, 1 Cor. ii. 3» 4, OaL iv. 13,14, &c.

Eph. vi. 15, the feet are said to be shod, upon which a learned expositor says, " The feet signify the ministry of the Gospel, which must be shod, that is, defended inth boots or i&oes, from thorns, briars, and dirt," that is, that they may be able to go through all danger in teaching and confessing the Go^l. See Ezek* xvL 10. Wh^^ we translate (uprightly) Gal. ii. 14, is ia the Greek ofdiw^ofai, redo pede husederent^ that is, walk with a right foot, viz., according to Ui^ rule and measure of the Gospel. See Heb. xii. 13.

Hitherto we have treated of the dissimilary parts of a human body. The simikry parts yield but few metaphors.

The bitiiig of Uie flesh, Joh xiii. 14, is transferred to the mind, " Why should I take away my fli^ with my teeth/' that is, consume myself with cares. See 1 Sam. xix. 5, Eod. iT. 5.

Bloody in a metaphor, as Illyricas says,'*' signifies spiritual death, or eternal destruetion Ezdc. iiL 18, and xxxiiL 8» Acts XTiiL 6, and xx. 26, &c.

Of Meiaphon from such ihinffs as concern the Life of Man,

To the body, and its members, aptly succeeds its union with the soul, whence life proceeds. The word soul has no metaphorical notion, except when attributed to God, which beloogs to an anthropopathy, as was before expounded.

Ltfe is used metaphorically; as living waters are put for such as flow briskly, and plen* tifiilly, Qen. xxyI. 19, Prov. x. 11, Jer. ii. 13, and xvii. 13, Ac Time is said to lire, and a building to be quickened, of which before, chap. 9, sect. 4. See Hab. iii. 2. To the, and UfCf are put for happiness, strength, and health, 1 Kings i. 25, PsaL Ixix. 32, 33, EccL TL 8.

ft

Htaltk^ or ioundnesst is put for the word or doctrine of God, and eternal life the consequence of receiving it, 1 Tim. L 10, and vi. 3, 2 Tim. I 13, and iv. 3, Tit. i. 9,13, aad iL 1, 2, 8. Hereby is denoted ihe con?lidon and quality, as well as the fruit and eicacy of both, &c.

To emre, or Aeo^, metaphorically signifies a ddiveranee or restoratioa from calamity, adveiaty, oar trooble, Exod. xv. 26, 2 Chron. viL 14, and xxxvi. 16, John xiiL 4—12, Prov. iii 8, xiL 18, xiii. 17, and xiv. 13, Isa. iii. 7, and Iviii. 8, Jer. viii. 22^ and xacx« IS, 14,17, Lam. iL 13, Hos. xiv. 4. And when translated to the soul, it danotes the free pttdon and remission of nn (that disease of the soul) through the merits of our blessed Eedeemer, PsaL vi. 2, xli. 4, and cxlvii. 3, Isa. vi. 10, xix. 22, xxx. 26, and liii. 5, Jer. iiL 22, Mat iv. 2, Matt xiiL 15 (with Mark iv. 12), John xiL 40, Acts xxviiL 27,1 Pet. iL2i,^

And in regard to the knowing and manifestation of the disease and its cause, is the be-ginaiog of a cure, therefore this term is elegantly transferred to the ministers of the word, wbose office it is to show people th^ sins, and rebuke them, Jer. vi. 14, ** They have iKaled the bruise of the daughter of my people slightly," that is, did not reprehend, as DQch as need was.

To heahh, are oj^ioaed in general, disease, griefe, pains, wounds, stripes, Ac, in whioli there is a metaphorical translation,

1. To Inanimates, 2 Kings iii. 19, " And ye shall grieve (or pain) every good piece of ^ vith atones;'' laon, that is, cover, corrupt, or mar it. It denotes the irruptions of tbe enemies to annoy the whole Jewish polity, Deut. xxix. 22, 23, Isa. i. 5, 6, 7, 8.

2. To man, denoting his depraved nature, Jer. xvii. 9, Psal. xxxviii. 3, 5, 7, 8, Isa. ^ 4, Itatt ix. 12, 13, Mark ii. 17, Luke v. 31, 32, 1 Tun. vi. 4, a corrupt captious vi^iogler about words and questions is called voaw, sick about questions^ to which is ele-^ S^y opposed, ver. 3, of the wholesome words {Ktyois vyipunvai, for sound speeches) of ^or Loid Jesus Christ.

An homan calamities wliich afflict a man, like a disease, are represented by this simili-tade, PsaL IxxviL 10, Jer. x. 19, Job ix. 17, Eccl. v. 12, 15, and vi. 2, Isa. i. 6, and m. 26, Jer. xv. 8, and xxx. 12, 14, 15, Lam. ii. 13, Hos. v. 13. Wounds denote ^ lepnhenaions, Prov. xxvii 6, see Psal. cxli. 5.

More eqiedally what are adverse to health, and metaphorically used, are,

firatidf, or marks^ or scars of wounds^ are put for persecution for the confossion of ^^, wUefa St. Paul gives an account of with respect to hunself, as you may see by war catakgue, 1 Cor. iv. 10—13, 2 Cor. vi. 5—10, and xi. 23—80* What a seared c^nscieoee is, we have before spoken in metaphors taken from fire.

CI. Script. Col. 1083.

m

Leanness, thinness, &c., are put for calamities, pumshments, and'aDgaiah, Isa. xviL4, and xxiv. 16, Ezek. xxxiii. 10, Zeph. ii. 11, (Psal. Ixxiil 8, it is spoken of tyrants). Eottenness of bones, denotes dolors and terrors of mind, Prov. xiv. 30, Hab. iiL 16, Prov. xii. 4. To rot, is to perish, Piov. x. 7.

The plague^ denotes a very mischievous and destrojnng man. Acts xxiv. 5, where Paul was accounted by the wicked Jews a pestilent fellow. Poison, a very killing and fatal ingredient, that commonly destroys men, unless expelled by very sovereign and powerful antidotes, denotes devilish doctrine, as also the malice and malignity of die wicked, who (as far as they can) destroy the souls, bodies, and good name, of honest, pious men, Beut. xxxii. 33, Psal. Iviii. 4, Bom. iii. 13.

To life is opposed death, which is either the privation of natural life, because of ihfi separation of the soul from the body: or the privation of spuritual and heavenly life, because of the separation of the soul from God through sin. Both these not metaphorically, bul properly, are to be understood. Gen. ii. 17.

But to die is used metaphorically, when believers are said to die to sin, Rom. vi. 2, 7, 11; that is to renounce it, and to be idle and unfruitful with respect to it, as a dead man naturally neither acts nor operates.

But to be *' dead in sins and trespasses " is quite another thing, Eph. ii. 1, 5; for that denotes spiritual death, when men by sin separate themselves from the grace of God, and the hope of eternal life, when their sins are not remitted: in which sense Matt. Tiii. 22, John V. 25, 1 Tim. v. 6, are taken. Paul asserts himself to '* be dead to the law," Gal. ii. 19, that is, the accusation or curse of it, for he could not by that be justified, nor did he depend upon works, but upon free grace, and so was dead as to that hope (viz., of a ' legal justification) as a dead man has not the power of operation, see Bom. vii. 4, 10. To be dead from the elements of the world. Col. ii. 20, is to be freed by Christ from the observation of the difiisrence of Levitical. meats and the Mosaical ceremonies (thia was the Jewish Paedogogy), by which God informed the world. Gal. iv. 3, and Col. ii. 3 (see 1 John iii. 1). Believers are said to be dead to the world, &c., which denotes a renunciation of its depraved concupiscences, and mad pleasures. The text says, ** For ye are dead, and your life is hid with Christ in God;" that is, as Erasmus says in his paraphrase, ** Ye seem dead to this world, because ye do not relish the glories thereof, nor are moved with those vanities which worldlings admire. Therefore you do not live here, so as to attract the splendid notice of men, but you live in Christ with God, although your life is hid according to the judgment of the world," &c.

Death is attributed to seed, or com cast into the earth, John xii. 24,1 Cor. xv. 36, not because it perishes, but because of its change, it becoming the root of mudi fruit. In the first text, it tacitly denotes the death of Christ, and in the second the death of believers, whose resurrection is also denoted by this similitude or metaphor of a com, or grain.

Of Metaphors from Human Sense,

Generally feeling, sense, or the instrument of sense (called in Greek ^la^nyM, mcAi^iu ai^TDfiOf), are transferred to the mind, which metaphor is frequent among the Latins, Luke ix. 45, " that they may not, aterOwrm, feel ft," that is, understand it, as it is expounded, chap, xviii. 34, Phil. i. 9 What we translate " judgment," in the Greek is offQtivtf, sense, viz., a lively faith in Christ. Tit. i. 1, 2, John xvii. 3, Isa. liiL 11. See Bom. V. 1, 5, viii. 10, 17, and xiv. 17. See also Heb. v. 14, with 1 Cor. ii. 13, 15.

Sight, or seeing, denotes experience, or enjoyment, Exod. xx. 18, Psal. iv. 6, 7, xvi. 9, 10, xxvii. 12, 13, xxxiv. 12,13, xlix. 10, 11, Ixiii, 2, Ixxxix. 48, 49, xd. 15, 16, xcviii. 2, 3, and cxxviii. 6, Eccl. viii. 16 (where, to see sleep, denotes to sleep; so, to see corruption in death, Psal. xvi. 9, 10), Eccl. ix. 9, Isa. xliv. 16, Jer. xvi. 10, Lam. iii 1» Luke ii. 26 (where to see death signifies to die), Luke xvii. 22, John viii. 51, 56, Bev. xViii. 7, &e.

Especially the verb to see, is used to denote a real experience of promises of great things, Isa. liiL 11, Ix. 5, and Izvi. 14; and of ponishmeut under commination, Isa. xxvi. 11.

2. It is transferred to the mind and intellect, and signifies to know or understand. Gen. xhL 1, EocL L 16, Jer. iL 31, Matt. ii. 16, and ix. 2, 4, Rom. vii. 23, with verse 7, Rev. L 12; to think or consider. Gen. xx. 10, and xlix. 15, EocL i. 14, Isa. xxii. 9, sn«i V. 12, Matt vL 26, see Luke xiL 24), Rom. xi. 2ty Col. iv. 17, James i. 25. To provide careftdly. Gen. xli. 33, ftc., or, avoid hurt. Matt. ix. 30, Mark xii. 38, &c.

3. It signifies spiritual vision, as the prophecies. Numb. xxiv. 16,17, 1 Sam. ix. 9, Isa. XXX. 10, ^bc.

It is said of angek, that they desii'e vapom^oi, to look into the mysteries of the Gospel, 1 Pet L 12, that is they coveted a full and perfect knowledge of it, such is the majesty sod beaoty of that blessed mystery.

To sight, is opposed blindness, by which the want of true faith and Gospel illumination is noted, Isa. xlii. 18, 19, Lam. iv. 14, Matt xv. 14, and xxiu. 16,24,26, John ix. 39, Kom. iL 19, 2 Pet i. 9, 1 John ii. 11, Rev. iii, 17.

Blindness, attributed to the wicked, denotes three things, as

1. 1 John ii. 11, '* Darkness hath blinded his eyes," that is, the proximate and imme" diste cause, viz., a corrupt mind and will expressed by the term darkness, see Eph.

IT. 18).

2. 2 Cor. iv. 4, it is said, that'' the god of thi.; world hath blinded the eyes of them thai believe not," &c., that is the first cause of ali evil and condemnation, viz., the devil seducing and hardening men.

3. John xiL 40, it is said, " He (that is Grod) hath blinded their eyes," in what respects this is attributed to God, the great and sole Fountain of goodness and mercy, you may find expoosded in Gram. Sacra, p, 285, 286.

It is sud, Exod. xiii. 8, that *'gifts blind the seeing," that is, bribes corrupt the wise and skilful no pervert justice. And therefore blindness with the synonymous terms is ascribed td the wicked that ^ill not take counsel, Deut. xxviii. 28, Isa. viii. 21, 22, and lix. 9, 10, Zeph. i. 17.

The objects of sight are colours. Of these whiteness is a most exact symbol of inward purity and cleansing from sin, Psal. 11.7, Isa. i. 18, Kev. vii. 14. A metaphor taken from hnen, which when foul is restored to its colour by washing, and cleansing it from all spots.

Outward whiteness, as by rubbing with chalk or washing with lime, denotes hypocrisy, Acts xxiii. 3, see Matt, xxiii. 27. £zek. xiii. 10, and xxii. 28, &c. Of the white stone, Ber. iL 17, we will treat anon.

Bedness, or a red colour, is attributed to sin, Isa. i. 18, where the prophet means blood, as verse 15, by which, not only homicide or killing of men, is metonymically understood, kt also all enormous sins, by a synecdoche. For as blood rashly spilt, contaminates the bomicide, and renders him guilty, 1 Kmgs ii. 5, 6, 31—33, so sms are nothing but an abomioible spot and contamination in the sight of God.

To this coned redness, the blessed blood of Christ is opposed, which expatiates sin, and CMiTcrtsit into whiteness. See Rev. L 5, and vii. 14, &c,

Bladmess, with comeliness, is mentioned as the beauty of the spouse. Cant. i. 5. Hk first denoting sin and affliction, the latter divine grace, which regenerates and renews. Angnstin* says, " Black by nature, fair by grace; black in original sin, fair by l^^eaeiation. Beda, upon the place, " Black by the adversity of oppressions, but fan* by the beauty of virtues." Whiteness and redness are attributed to the heavenly SjK^Qse. Cant. v. 10, denoting extraordinary beauty, loveliness, and health, the native ^of ^diidi that colour is. Some say, that he is called wMte, with respect to his <wiiuty, and red with respect to his humanity: white, because of his purity, and ^^ofr^9w, (that is,) being without sin and red, because his blood was poured out>

• Strm. 8, de Temp*

M 2

HeariDg, and to hear, denotes,

1. The inward understanding, intelligence, or discretion of the mind. Gen. xL 7, xlL

15, and xlii. 23, 2 Kings xviiL 26, Isa. xxxvi. 11, Jer. v. 15» Matt xiiL 13,1 Cor. ziv. 2, Ac.

3. Approhation and obedience, Gen. liL 17, and xxi. 12, Josh, i 17,18^ Judg, ii. 17, 20, Deut xviii. 19, 1 Sam. ii. 25, Prov. iv. 1, Isa. zxxiiL 15, Matt xviL 5, John TiiL 47, ix. 27, X. 27, 1 Tim. iv. 16, see James i. 22, &c.

To hearing is opposed deafness, denoting unbelieving, inricked, and obstinate annen, Isa. xlii. 18, 19, with vi. 10; it is spoken of the converted, Isa. xxix. 18.

Smell; what relates to this sense we have in part shown before, a thread of tow is ssid to smell the fire, so the Hebrew, Jndg. xvi. 9, when it touches it; and finds its force. See chap. xv. 14, also Job xiv. 9, and xxxix. 25. Bad report is said to stink. Gen. xxxiv. 30, Exod. V. 21, 1 Sam. xiii. 4; 2 Smn. x. 6, and xvi. 21, Dan. vL 14.

To taste is put for to underctand, experience, or eiyoy, Psal. xxxiv. 8, 9, Prov. xxxi. 18, Matt. xvi. 28, John viii. 52, Heb. vi. 4, 5, 1 Pet. ii. 3. Hence the noun cars. gustus, taste, translated to the mind, signifies counsel, judgment, or reason, 1 Sam. xxi. 13, and xxv. 83, PsaL cxix. 66, Prov. xl 22, Job xii. 20, Dan. iiL 10, 12, Jonah iii. 7.

Sweetness, or to be sweet, is a metaphor well known, and signifies to delight, or to be well pleased in a thing. Job xx. 12, Psal. Iv. 14, Prov. iiL 24, and ix. 17, (where by a metaphor of stolen waters, which are said to be sweet, and breaad of secrecies to be pleasant, wicked company-keeping with an adultress is expressed), Cant ii. 3,14, and v. It), Jer. xxxi. 26, Psal. xix. 10,11, and cxix. 103.

Bitterness, or to be bitter, denotes an overwhelming with calamity, which is as hatefiil to the mind and sense as bitterness is to the taste. Gen. xxvi. 35, Exod. i. 14, Ruth i. 20, 1 Sam. xxx. 6, and i. 10, 2 Kings iv. 27, Job xiii. 26, and xxi. 25, Prov. xvii. 25, Isa. xxxviii. 17, Lam. iii. 15, Ezek. iii. 14, Zech. xii. 10, &c., Isa. xxir. 9.

It betokens that which is evil and hurtful, Prov. v. 4, Jer. ii. 19, and so is applied to idols, Hos. xii. 14. More especially it denotes anger, or fierceness and cruelty of mind, Gen. xlix. 23, Judg. xviii. 25, 2 Sam. xvii. 8, Hab. i. 6, Eph. iv, 31, Col. iii. 19. It ile-clares calumny, Bom. iii. 14, James iii. 14, with verse 8—11; sin, as Acts viii. 23, Rom. iii 14, Heb. xii. 15, Matt. xxvi. 75, Luke xxii. 62.

The object of touch is hard and soft. Hardness is spoken,

1. Of men; and denotes,

(1.) Depravity, pertinacy, and stubbornness of mind, Exod. vii. 3, and xiii. 15, Deot. iU 30, and x. 16, Prov. xxviii. 14, Isa. xlviii. 4, and bdii. 17, Ezek. ii. 4, Matt. xix. S, Mark x. 5, Acts xix. 9, Rom. ii. 5, and ix. 18, Heb. iii. 8, 13, 15, and iv. 7.

(2.) It denotes cruelty and unmercifulness. Gen. xlix. 7, Judg. iv. 24,1 Sam. v. 7, Isa. viii. 22, and xix. 4, Matt. xxv. 24.

(3*) Afflictions and sadness, 1 Sam. i. 15, Job xxx. 25, Psal. Ix. 5. &c.

2 Of things, and so their pei-plexity, difficulty, and grievousness, is intimated, Gen. XXXV. 16, 17, Deut. i. 17, and chap. xv. 18, 2 Sam. ii. 17, Acts ix. 5, James iii. 4.

3. Of speech, and words, as when they are bitter, xlii. 7, 2 Sam. xix. 43, PsaL xxxi. 18; when they are difiicult to be understood, 2 Kings ii. 10, John vi. 60. He is called hard, who denounces evil or adversity, or any misfortune, 1 Kings xiv. 6.

Softness is applied,

1. To the heart of man, and denotes consternation and fear, Deut. xx. 3, Job xxiii*

16, Jer. Ii. 46, Isa. vii. 4; also contrition and repentance, 2 Kings xxii. 19, with Ezek. xxxvi. 26. By softness or effmumcy, 1 Cor. vi. 9, are meant those impure wretches that unnaturally abuse themselves or otherS) as Ulyricus says.

2. To qieech, as flattery, Psal. v. 0, xii. 3, and Iv. 21, Prov. ii. 16, vii. 5, xxvi. 28, xxriii. 23, xzix. 5. In which pkces the tenn P^ fnoUe, mild, or soft, isnsed for flattery. Sometimes it notes mildness and hamanity joined with prudence, Prov. zv. 1, and xxv. 15, where the word* p la used, See Joh xi. 4.

Sleq» is the cessation of the senses, hy which is signified,

1. Secnii^, as that of fidth, hy those that depend upon and acquiesce in the Lord, Psal. iii. 5, snd ezzvlL 2, Ezek. txtiy. 25. Sometimes it denotes the carnal security of wicked and onbeheTing men, Rom. xiii. 11, Eph. y. 14,1 Thess. v. 6, 7. Hence it is said, Isa. nix. 10, *' He that poured on them the spirit of deep sleep," Ac.

2. Sloth, laainess, or sluggishness, which sleepy persons aro very subject to, Prov. vi. 9^ 10. and xxiv. 33, Isa. Ivi. 10, Nah. iu. 18, Isa. v. 27, 2 Pet ii. 3, &c.

3. Death and destruction, Joh iii. 13, and ziv. 12, with xvi. 22, Psal. xiii. 3, and kxvL 6, Jer. H. 39. Hence the profane authors call sleep the '* Image of death;" Homer calls sleep and death twins, and Hesiod calls sleep the brother of death.

Believersare said to sleep when they diea corporeal death. Matt, xxvii. 52, John xi. 11, 13, Acts viL 60, and xiii. 36,1 Cor. xv. 18, 20, 51. 1 Thess. iv. 13—15. The reasons elsewhere given, the substance of which is, that their souls have blessed rest with God, sad their bodies have rest in the grave, Isa. Ivii. 1, 2, in the certain hope of a fatuie resurrection, Acts ii. 26, Rev. xiv. 13, Psal. xvii. 15. Sleep being t representation ot ^gare of both, m whidi there is rest from labour, and a refreshing of itteogth,^

To sleep is opposed watching, therefore the reason of it in signification is opposite with respect to sleep.

1. As sleep denotes carnal securi^, so watchfulness signifies true repentance and a Kiioos snd diligent exercise of piety. Matt. xxiv. 42, and xxv. 13, Mark xiii. 35, Luke ni 36,1 Cor. xvi. 13, Rom. xiiL 11,1 Cot. xv. 34, Eph. v. 14, and vi. 18, Ck>L iv. 2, 1 Tbess. V. 6,10,1 Pet. v. 8, Rev. iii. 2, 3, and xvi. 15, Ac.

i As sleep denotes sloth and laziness, so watchfulness signifies alacrity, diligence, Aodprndeooe, in the management of duty or office, Psal. cxxvii. 1, Acts xx. 31, Heb. xiii. 17.

3. As sleep denotes death, so watchfulness denotes life; both are joined together, 1 TbesB. V. 10. See Rom. xiv. 8, more comparisons might be made, but they are obvious.

»

Mekqf hart from the wmau$ Differences of Mankind.

We vill eoBsider the differences of human kind with respect, 1. To sex. 2. Age. 3. RelstioiL 4. Country or family. And although some of these belong to the head of adiJQDGts, yet for more commodious order will place them here.

1. As to sex; they are man and woman. A man w metaphorically denotes a sUmt, couageoos, eminent person. 1 Sam. xxvi. 15. In that irony of David, "AltDQi thou a man?" that is, hast thou not behaved thyself gallantly ? Jer. v. 1, " Seek in the broad places thereof (that is, Jerusalem) if ye can find a man;" that is, a wise man, ^ 1 IQngs iL 2, 3, Psal, xlix. 10, iv. 3, cxviii. 5, 6, oxUv. 3,4, and Ixxxii. 6,7, 1 Cor. "i. a, Til 23, and xvi. 13, &c.

A womsn, on the contrary, denotes one that is timorous, weak, and dispuited, la. m. 12, Jer. Ii. 30, Nah. iii. 13. See Jer. xlviii. 41, Isa. xix. 16. Hence a nrtof meo are called effeminate, Ac.

Uttdnieh is likened to a ehaste virgin; 2 Cor. xi. 2, see Hos.iL 19. This metaphor ilhides to the l^al type of the High-Priest, who might marry none but a virgin, Lev. xxi. H tee Gsot i. 3, ZedL ix. 17, Rev. xiv. 4. To whidi spiritual whoredom and adultery »<ff08ed.

^ Tbeage of man may be thus distinguished, viz., infants, boys, youths, men, old iKD. A mekiDg infant and boy metaphori^y denote,

, (1) Tne believers, Psal. viii. 2, 3, Matt xi. 25. Luke x. 21, see Matt, xviii. 3, 4, iCcr.xiv. 20,1 Pet. ii. 1,2, &c

* Moiiis mild.

(2.) Sach as are ignorant ki the faith, Rom. ii. 20, 1 Cor. iii. 1, 2, Heb. v. 12 —^14,

Gal. iv. 3.

(3.) Fools and wicked men destitute of the knowledge of truth, Isa. xxviii. 9, and Ixr. 20, Eph. iv. 14 Sucking is attributed to the church, Isa. xlix. 23, and Ix. 16, 2 Cor. viii. 1—4. The consolation of the gospel, which the £Edthful|enjo} in the church, is cpmpared to sucking, Isa. Ixvi. 11, 12.

When the term boy,^ or little one is attributed to princes or magistrates, it denotes follj and lack of prudence, Ecd. x. 16, Isa. iii. 4,12.

Childhood signifies the time of Israel's depairture out of Egypt, Jer. iii 4, *' Thou art the Guide of my childhood." See Hos. ii. 15, and xi. 1, Ezek, xxiii« 19. It denotes spiritual strength, Psal ciii. 4, 5.

Manhood, Eph. iv. 13, denotes the perfection of wisdom and knowledge in believers, viz., so much as is attainable in this world, to which childhood is oppossd, v^. 14.

Old age sometimes has the notion of wisdom. Hence the term elders is applied to senators, in whom not always age, but prudence is respected, 2 Kings x. 1, &c. Hence also the term is used of the chi^ officers of the church, 1 Tim. v. 1,17, 19, Tit i. 5, Heb. xi 2, James v. 14, 1 Pet v. 1, 5.

3. The relations which a£Sord any metaphors are, a spouse, husband, wife, widow, fa-ther, mother, son, brother, sister; lord, ser>'ant; master, scholar.

By tho metaphor of espousals, (which is the most pleasant metaphor of all,) the spiritual union between Christ and the church is expressed, Hos. ii. 19, 20, Matt. xxii. 20. and the following verses, 2 Cor. xi. 2, Rev. xxi. 2, 9, 10, &c. See the met^hor of a bridegroom in the second book, where the parallel is run.

From the names of husband and wife, a few metaphors are taken, as Isa. liv. 5, where God calls himself the ^ husband of the church. The text is the word for word from the Hebrew, " Thy Makers are thy Husbands," which plural phrase denotes the mystery of the Trinity. Hence the land of Sion, (that is the church,) is said to be ^va, Bevlahy that is married, Isa. Ixii. 4.

Widowhood denotes desolation, Isa. xlvii. 8, 9. Hence it is said, Jer. Ii. 5, '' Israel hath not been |0^ widowed (or left a widow) nor Judah of his God." . A &ther im with respect to the diverse attributes, yields diverse metaphors.

1. With respect to begetting and production, he is put for the author of anything. Gen. iv. 20, 21, Job. xxxviii. 28, John viii. 41.

2. With respect to the education of his children, he is put for a doctor, teacher, or master, Judg. xvii. 10, 2 Kings ii. 12. (Hence comes the appellation of the children of the prophets, 2 Kings vi. 1, and elsewhere, by which their disciples are understood,) Matt xxiii 9, 1 Cor. i. 17, Acts xviii. 8—11.

3. Because he governs his children, he is put for a prince or superior, 1 Sam.xxiv. 11, 2 Kings V. 13, Isa. xxii 21. Hence Deborah is called a mother, Judg. v. 7.

4. Because of his conversation with his children, he is put for anything most conjunct, Job. xvii. 14.

5. Because of his love, he is put for any thing loving or benevolent. Gen. xlv. 8, Job xxix. 16.

6. He is put for an example (or exemplar rather,) proposed for imitation, Rom. iv. 11, 12,16, 18. Of the word (mother) see chap. ix. sect. 5, $. 4. Babylon, or the antichris-tian diurch, is called the mother of fornications and abominations of the eaxth; that is, that invented, confirmed, propogated, and defended the idolatries, damnable doctrines, errors, ne£srious wickednesses of all sorts of men, which are mystical whoredom, and the greatest abomination in the sight of God.

By alhision to the man's words that said to Christ, Matt xii. 47, " Thy mother and thy brethren stand without, desiring to speak with thee;" Christ calls his disciples, and all believers '* his mother, brothers, and sisters," that is, they were as dear to him as such, and denotes, that spiritual relation is of higher value than earthly. The parting of two ways is called a mother, Ezek. xxi. 21, because two ways, as if they were two daughters, proceed from it

A son \i, Ben, what signification this is pf, may be read, chap. vii. All belieYirs

are caHed *«tbe sons of God/' John 112,13, Kom. viii. 14, 16,17, 19, 21, Gal.iiL 26, and iy. 5, 6, 1 Pet. i. 14, 23,1 John iii. 1, 2, &c., because of the mystery of regenera* tion, and because this is effected by preachmg the word. Paul calls his converts his sons, 1 Cor. hr. 14, 17, Philemon, verse 10. Thus such as believe as Abraham did, and only eueh as are called his seed or children, and he their fother, Bom. iv. 16. See Bom. ix. 7, 8, 9, and Gal. iv. 22, &c.

The impious and unbelieving, on the contrary, are called the children of the devil. Acts xiiL 10, 1 John iii. 10, (see verse 8,) and John viii. 44, because they imitate him in wickedness.

Princes and magistrates, are called sons of the Most High, Psal. Ixxxii. 6; not with respect to thir faith, but

(1.) Because they are on earth as it were God's heirs, succeeding in a certain part of judicatory authority.

(2.) Because they are of such authority on earth that God tenders and loves them, and oommands reverence and obedience to them, Bom. ziii. 1, &c.

Fiiat-begotten son, in a metaphor, obtains the notion of excellence and prerogative, ^ad is pot for one very dear and predons, as the eldest son is to the parent, Exod. iv. 22, Jer. xxxi9, 20.

An orphan denotes a forlorn and helpless condition, PsaL x. 14, 18, Lam. v. 3, Hence John xiv. 18, Christ promises his disciples that he would not leave them {offatws) orphans, that is destitute of help. A brother is put for that which is like a thing, Job XXX. 29, Prov. xviii. 9. A man and his brother denote society or mutual engagement. Gee. xxvL 31, xxxvii. 42, and xlii. 21, 28, Exod. xvi. 15, Numb. xiv. 4, Jer. xxiii. 25, and XXV. 26, Mai. ii. 10. See Exod. xxv. 20, Joel. ii. 8; a woman and her sister, Exod. zxYL 3, 5, 6,17, Ezek. i. 9, 23, and iii. 13, &c. See also Jer. xxiii. 35, and xxxi. 34, Isa. xxxiv. 15, 16.

A Lord, ^ [B«4i] the metaphorical significations hereof are at large given* else-vhere. The principle species of lordship is royalty, which to figure the eminency of heavenly glory is attributed to believers, who are called kings, Bev. i. 6, and v. 10, see Matt. xxT. ^ Dan. viL 22, 27, 1 Pet. ii 9. Hence is the mention of thrones, Bev. iii. 21, and iv. 4, Matt xix. 28, and xxiii. 20. Of royal government, Bev. ii. 26, 27. And a crown, verse 10, and elsewhere frequently.

A servant, to serve, and servitude, have many metaphorical acceptations, denoting iometimes good, sometimes evil.

1. Good as the service of God, (of which there is frequent mention in scripture,) by vhicfa his sincere worship, in faith and obedience, is noted. So a man is said to be the servant of righteousness, when he serves God in faith, holiness, and righteousness, Rom. vL 16, 18, 19, Luke i. 75. To serve other men. Matt. xx. 27, Mark x. 43, 44, Gal V. 13, denotes an officious humility, and beneficence, the fruit of faith. So Paul was tbe servant of Christians; 2 Cor. iv. 5, see 1 Cor. ix. 19. Paul says that he brought his body into ^wKaiyvytn " servitude,** 1 Cor. ix. 27, which denotes mortification.

2. It denotes evil, when it respects sin, and what relates to it To serve sin, denotes hnpenitence, John viii. 34, Bom. vi. 6, 17,19, 20, Tit. iii. 3, 2 Pet. ii. 19. To lerve mammon, denotes worldly-mindedness, and a greedy desire after ill-begotten riches. Matt vL 24. To serve the belly, denotes an indulging one's self in carnal pleasures, Rom. xvL 18, see Phil. iii. 19, Tit. ii. 3. To serve much wine (oitw voXAi^ hinfkvfioM) deootes drunkenness, Tit. ii. 3. To serve men, denotes an obedience to their pre-sdiptions in (^iposition to the commands of God ; 1 Cor. vii. 23, Gal. v. 1, and iv. 9, with Acts XV. 10, which two last texts respect the legal ceremonies, and hence that phrase is taken. Bom. viii. 15, " spirit of bondage," to which is opposed the " Spirit of adoption f the one denotes legal strictness and terror, the other evangelical grace. See Heb. iii. 18, &c,, also Heb. ii. 15.

The law is called a school-master, because it taught the way to Christ, Gal. iii. 24. There is a very fair metaphor taken from a schoolmaster's instruction, Isa. xxviii. 10; 'I For precept must be (or hath been) upon precept, precept upon precept; line upon line, line opon line; here a little and there a little" (was added), as rules and precepts are ^ren and inculcated into the minds of children, and theur hands guided to write (as

Gram. Sacr.p, 120, aq.

in the old verse AddepammparvOy parvowperaddepnssiUumy i. e. " Add little to little, and to little superadd very little, that at length they may acquire the whole treasure of learning;" so God hy his prophets, (2 Ghron. xxxvi. 15,) and ministers, instructs his people in divine learning, &c.

4. The metaphors from a country or femily are these:

A Ganaanite, is put for a stranger or impure person, Zech xiv., last verse, Ibb. xxn. 8. For a merchant, because their country was near the sea, Prov. xzzi. 24, laa. xxiii. 8, Jer. z. 17, Hos. xii. 8, Zeph. L 11.

An Arabian is put for a thief or robber, because they were infamous that way, Jer. iiL 2, Isa. xiii. 20; the Edomites and Moabites are put for the church's enemies, because they were such to the Jews, (Psal. cxxxvii. 7, Lam. iv. 21, Amos L 11, Obadiah verse 10, Ezek. xxv. 12,) Isa. xxxiv. 5,6, Ixiii. 1, and xxv. 10. Chaldeans are put for mathematicians or fortune-tellers, because that nation was given to it, Dan. ii. 2, &e. The names of Sodom and Gomorrah are attributed to the rebellious and stubborn Jews, Isa. L 10, see Isa. iii. 9, Ezek. xvi. 48, 49, 53.

Rome, the seat of Antichrist, is called Sodom and Egypt, Rev. xi. 8; Sodom, because of its corporeal and spiritual whoredom, and other enormous sins; Egypt, because of its tyranny and cruelty against the people of God.

* Metaphors from tfus various Aclkms of Men.

Such of tiie actions of men as we have not treated of before shall be briefly given; these may be distinguished into such as are necessary, and sudi as are contbgent.

1. Necessary actions, as to eat and drink, denotes,

(1.) To consume or destroy. Gen. xxxi. 15, Exod. iii. 2, Deut. xxxi. 17, and vii. 16, Prov. XXX. 14. PsaL xiv. 4, and Ixix. 10, Isa. i. 20, Jer. xxx. 16, Gal. v. 15, James v. 2, 3, &c.

(2.) To eiyoy, or receive benefit, as eating nourishes the body—^tfais enjoyment h either corpor^, as Gen. xiv. 18, Psal. cxxviii. 2, Isa. i. 19, and iii. 10, ftc.; or spiritual, Prov. ix. 5, and vuL 5, 6,10, &c., Jer. xv. 16, 1 Tim. iv. 6.

2. It denotes a participation of the merits and blessings of Christ, John vi. 50, &c., 1 r Cor. X. 16.

, 3. The completing of eternal happiness, or everlasting life itself, Luke xiv. 15, and

xxii. 30, John vi. 27, Bev. ii. 7, and iii. 20, &c. To be filled, that is after eating, denotes any fulness, as when an old man is said to be v^v (Sept. vXuf^f f^ftn)fkiU of days. Gen. xxv. 8, and xxxv. 29. See Hos. xiii. 6, Luke vi. 25, 1 Cor. iv. b. It denotes a sufficient enjoyment of things pleasing and profitable, Psal. xvi. 11, xvii. 15, Ixxxi. 10, dii. 5, and cvii. 9, Matt. v. 6, Luke vi. 21. Sometimes it denotes loathing, as a fiill stomadi does meat, Psal. Ixxxviii. 3, Hah. ii. 16. Hence by an anthropopathy it is attributed to God, Isa. i. 41.

To hunger and thirst denotes an ardent desire in the godly after heavenly things, Psal. xlii. 2, and Ixiii. 1, Isa. xlL 17, and Iv. 1, Matt, v, 6, Luke vi. 21, and i. 53. In the wicked it denotes eternal male^ction for the want of those blessings, Isa. Ixv. 13, Luke vi. 25, see Luke xvL 24, and Amos. viii. 11.

To drink denotes the enjoyment of good and pleasant things, Jer. ii. 18, victory, ar Numb, xxiii. 24. See Prov. v. 15, Isa. xxxvii. 25; participation of heaven, Prov. IX. 5, Isa. Ixv. 13, John iv. 13, and vii. 38. See Rev. xxii. 17, &c.; to suffer incon-venieBoes, as Job. xxi. 20, Jer. xxv. 16, and xlix. 12, Chad. 16, Hab.iL 16, Prov. xz. 5, Matt. XX. 22^ and xxvi. 39, &c.; to be accustomed to a thing, Job xv. 16, and xxxiv. 7, Rev. xviii. 3, Prov. ix. 5.

To be dnmk denotes to be filled with good things, Deut. xxix. 19, Psal. xxxvi. 8, 9, Prov. V. 19, and xL 25, Cant. v. 1, Jer. xxxi. 14; to be overwhelmed with oala-mities, Isa. Ii. 21, and IxiiL 6, Jer. xlviii. 26, Ezek. xxiii. 33; to be obstinately confirmed in impiety by the just judgment of God, Isa. xxix. 9,10. Hence sobriety, on tlie contrary, both of body and mind, is attributed to a godly man, 1 Thess. v. 6, 8, 2 Tim. iv. 5, and ii. 25, 1 Pet. i. 13, iv. 7, and v. 8.

To be^ and hrmgforihy is put for the production or event of any thing, Job xxxviii. 28, PbsL xe. 2, Ptov. xxy. 23, and xxvii. 1, Zeph ii. 2, James i. 15. Hence genera* tkns sigmly tUngs done, or histories, Gen. it. 4, v. 1, and xxxvii. 2. It is attributed to spbitual renovation, Isa. Ixvi. 9, John i. 13. The church being as it were the mother of ItiifiTen, Isa. liv. 1, and Ixvi. 7, 8, Gal. iv. 26, 27; to the ministers of the gospel, 1 Cor. iv. 15, GaL iv. 19, Phil. 10, &c. When a man is said to bring forth wind, stabble, milty, fte., it denotes ^e ill success of his malignant endeavours, Job xv. 35, Pivl. vii. 14, bi. XXYL 18, xxxiii. 11, and lix. 4.

Hitherto of the necessary actions of men; now we shall briefly touch such as are contingent, which aie good or bad; with respect to the agent or others.

What ooDcems site or local motion, as to go or walk, is put fcfr the life, manners, and actbnsofmeu. Gen. xvii. 1, Psal. i. 1, and cxix. 1, 3, 9, &c., Bom. viii. 1, Eph. ii. 2, 10, &e., 2 Cor. xii. 18. Hence " a way'' is put for the course of life or conduct of men, Geo. xviiL 19, and xxxi. 35, Prov. xxviii. 6, Jer vi. 16, Matt. xxi. 32, Acts xiv. 16, Sec. ro5« s^mfies to die, Qen, xv. 2, Josh. xxiH. 14, Luke xxii. 22, Ac. To stay or tarry sgmfies to live, John xxi. 22, Phil. i. 25. To folUw signifies imitation and confbrmity m life and actions, 1 Kings reiiL 21, Matt. xvi. 24, John viii. 12,1 Pet. ii. 21, 2 Pet. i. 16. To rm betokens diligence, Psal. cxix. 32, Cant i. 4, Jer. xii. 5, Rom, ix. 16,1 Cor. ix. 26, Gal. v. 7, PhiL u. 16, 2 Tim. iv. 7, Heb. xU. 1. The word of God is said to nm, when it is largely propagated, 2 Thess. iii. 1, and when the will of God is fulfilled, M exlirii. 15. To hoHen signifies temerity, rashness, precipitancy, and folly. Job v. 13, Iia. XXXV. 4. To stand ugn^es to be happy, or in a good condition, 1 Sam. xxiv. 21, PaaL XXX. 7, 8, Dan. xi. 2, Bom. xiv. 4; to believe firinly and persevere, £xod. xiv. 13, Bool T. 2, and xi. 20,1 Cor. x. 12, and xvi. 13, 2 Cor. i. 24, Phil. iv. 1.

It denotes perseverance in sin, Paai. L 1, Ecd. viii. 3, Hos. x. 9. The confirmation or rsnabpag a w<»rd or deeree. Lev. xxvii 14, Dent. ix. 5, and xix. 15, Isa. xi. 8, Jer. xliv. ^, 2 Cor. xiil 1, &c.

To tU denotes to be quiet and steadfiust, Gen« xlix. 24, PsaL cxiii. 9, Micah v. 8, Ac. T9fa& denotes to sin, Jer. viii 4, 1 Cor. x. 12, and to be overwhelmed with calamities, la. xxxr. 16,17» 18, Amos v. 2; to be despicable or low, Neh. vi. 16, Esth. vi. 13, John xii. 3; to die. Gen. xxv. 18, 1 Cor. x. 8. See more examples. Gal. v. 4, 2 Pet iii. 17, fieT. it 5, Matt viiL 11, Luke xiii. 29, Matt. xxii. 1, &c., Isa. xxv. 6, Ac.

To ^d denotes fortitude, preparation, and dispatch of business, 1 Sam. ii. 4, Job npiiL 3, Pro?. xxxL 17, Jer. i. 17. To pui on denotes a close union, Jx>b x. 11, Jer. & 12. Pfettmo on, denotes regeneration or renovation, 2 Cor. r* 3, Bom. xiii. 12,14, ^vf. 24, Col in. 9,10,1 Pet v. 5.

Theie are many transient actions of men used metaphorically, of which take a few ex-utpiei instead of many, by which you may judge of the rest.

To take is yat for to leam or understand. Job xxii. 22, Prov. i. 3, Ac. To htHd (rm ^j, €sr getting of children. Gen. xvi. 2, Dent. xxv. 9, Euth. iv. 11. To restore, exalt, or make prosperous, Job xxii. 23, Isa. Iviii. 12, Jer. xii. 16, and xxxi. 4, Mai. iii. lo(toiHiidi, to destroy, n opposed, Jer. xtii. 10, &c.) To establish and confirm, Psal. ™x. 2, Hatt viL 25. To inform by doctrine and example. Bom. xv. 20,1 Cor. viii. IX. ^, and xiv. 4, 17, Gal. ii. 18, 1 Thess. v. 11, Jude ver. 20. (Hence otiu^n, ^^tion, is put for information by word and life. Bom. xiv. 19, and xv. 2,1 Cor. xiv. ^* 0,12,2 Cor. X. 8, and xiii. 10). Thus is the church built, which is the house and !^y of God, Psal. Ii. 18, and en. 14, Isa. Ix. 10, and liv. 11,12, Matt xvi. 18,1 Cor. ^ % Ef^. ii. 21, 22, and iv. 12,1 Pet ii. 5. Hence such as should preserve and re-^ the dmich are called builders, Psal. cxviii. 22, Matt xxi. 42, Acts iv. 11, 1 Pet ii. <• To kild is also put for sedudng by false doctrine, 1 Cor. viii. 10, &c,

^^*"*'i A^> ^9 u put for the spiritual fight of believers against the devil, the world, a^jfce fah, Iga. xl. 2, 2 Cor. x. 4, Eph. vi. 12, 1 Tim. i. 18, 2 Tim. ii. 3, 4. and iv. ^M.L 27. It is said of such things as disagree amongst themselves, as flesh and ^»Rom. vii. 23, James iv. 1,1 Pet. ii. 20. Prayers are spiritual weapons. Bom. xv. •*^i CoL iv. 12, ftc. To commit aduU^ry, or play the whore, is put for idolatry and im-

piety, of which there are abundance ot examples in Scripture, Exod. xxxiv. 15» 16, Deut. xxxi. 16, Judg. ii. 17, and viii. 27, 33, 2 Kings ix. 22, 1 Chron. v. 25, Isa. i. 21. and Ivii. 3, 4, Jer. ii. 20, iii. 1, 6, 8, 9, xiii. 27, and xxiii. 14, £zek. xvi. 15, 20, and xxiiL 3, Hos. i. 2, iv. 12, v. 3, and vi. 10, Naham iii. 4, Rev- ii. 20, 21, 22, xiv. 8, xviL 2, and xviii. 3, &c. The reason of the metaphor is, because God hath joined, and as it were espoused his church to himself in a spiritual contract or covenant, that thereby He mtj b^et spiritual children, to be eternally saved. If the church therefore will basely forsake Him, and run to idols, without any respect to the violation of that ccmjugal engagament, it is spiritual adultery, and the Scripture so styles it, &c. To bewitch is put for to seduce by wicked doctrine. Gal. iii. 1.

Apostates and such as persecute the saints are said, Heb. vl. 6, '* To crucify the Son of God afresh." In which sense Borne, the seat of Antichrist, is thus described. Rev. xi. 8, " The great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified." Which periphrasis denotes the cruel persecution of true Christians, with all the oppression and massacres, perpetrated by Rome and its instruments, wherever they have power to act. For whatsoever injuries are offered to believers, are by the Holy Spirit said to be offered to Christ himself; because none of the members can be hurt, but the head sympathizes and suffers with it, as was said before. Origen says,* '* By every martyr's condemnation, Jesus is condemned: for if a Christian be condemned for this alone, that he is a Christian, it is Christ then that is condemned ;*' (and so crucified.)

Metaphors taken from the containing Subjects,

To this belong

{1.) Generally place and its dimensions. (2.) Particularly the habitations of men.

To the dimensions or differences of place, belongs altitude or height, which when referred to the mind and understanding of man, metaphorically denotes an abstruse thing, or that which is diflicult to be understood, Prov. xxiv. 7, *' Wisdom is too high for a fool," that is, he cannot attain it. See Prov. xiv. 6. A word that has af^ty with this, denotes the distraction of an irresolute mind, by reason of divers cares and doubts, Luke xii. 29, Mu fjun (jLtrtvfi^t^t, '* Be ye not lifted up on high," we translate it, " be ye not of a doubtful mind;" tbis metaphor is taken from meteors, and denotes a mind as it were hung np in the air, apt to be blown hither and thither by every blast; the meaning is, be not distracted with various cares for your sustentation, but acquiesce in the hope of divine help.

Gen. xliiL 18, '* We are brought in, that he may roll himself upon us, and fall upon us, and take us for bondmen. This is an elegant metaphor taken from the fall of a body from an high place or precipice, upon which Junius says, Metaphoru duplex a oorporibus magmje et ponderosie mdis, &c. ** A double metaphor taken from bodies of a great and weighty bulk, which by wheeling (as it were) are tumbled down from on high, and the higher they are, with so much the more violence do they fall; as if he had said, whereas he has no lawful cause of quarrel against us, he will make us captives, or bondmen, by this pretext of money," &c.

To go backward denotes apostacy, Jer. vii. 24. To turn their hearts hack again, signifies repentance, and their abhorring Baal whom they thought to be a god, 1 Kmga xviii 37, see Isa. 1. 5.

To turn to the right hand or left hand. Gen, xxiv. 49, signifies a desire what to do, or not to do; the metaphor being taken from s&ch as are doubtful, when they come to a parting-way, which to take, and are wont to be directed by that phrase, turn to the right or left hand.

This phrase is used with respect to divine obedience, when men are commanded Xo walk neither to the right nor left hand, that is, to keep exactly to that rule and order with respect to God's worship, which he hath set down in his word. Dent v. 32, xviL 11,

* Bom, I, \\,inJsr.

2D, xxTiii 14, Josb. i. 7, xxiii. 6, Prov. iv. 27, Isa. xxx. 21, &c. The right fiide is a spahoi of [umdence, circmnspectioQ, and honesty; and the left of imprudence, temerity, iiid inoogitancy, Eod. x. 2, &c.

Latitude or laigeneas gives some metaphors, sm dUatare, to enlaige, signifies a deliyer-asce snd help from calamity. Psal. iv. 1» xviii. 19, and xxxi. 8, 9, Prov. xviiL 16. So nartoinieBS betokens trouble and affliction, PsaL xxv. 16, 17, xxxi. 9, cxxxviii. 6, 7, ProT. XL 8, xxiv. 10. The metaphor being taken from narrow places, or men shut, up, besieged, or soirounded by an enemy in a narrow compass, which exposes them to much distress and difficulties of deliverance. A heart enlaiged signifies joy, Psal. cxix. 32, Isa, h. 5. See 2 Cor. vi. 11—13, &c.

Hus enlaiging of heart denotes sometimes great wisdom and virtue, 1 Kings iv. 29, Sometimes pnde and audacity, Psal. cL 4, 5, Prov. xxi. 4, and xxviii. 25. See 1 Sam. iL 1,2, Cor. tL 11, £ph. vi. 19, Psal. Ixxxi. 10,11, and cxix. 131, &e.

Of places where men dwell we will show, (1.) Their parts. (2.) Their species or kinds. The parts, from which metaphors are taken, are,

1. Foundation, in which we are to consider,

(1.) Its dignity, benig the principal part of the edifice, which supports the whole veigfat of the building. Hence Christ is called the Foundation of the Church, which is his spiiitual house, Isa. xxviii. 16, 1 Cor. iiL 10,11, £ph. ii. 20. See Matt, xvi 10, IB, 1 Pet. iL 4, 5, Jude verse 20, Rev. xxL 14, because from him and by him are all things, which are needful for the gathering, preserving, and saving of his church.

(2.) Its steadfastness, stability, and firmness; which makes the whole building strong aod duable. Hence it is said of the creation of the earth, that solid and immoveable body, together with its parts, Exod. ix. 18, Job xxxviii. 4, Psal. xxiv. 1, 2, civ. 5, Prov. iil 19, viiL 29, Heb. i. 10. Hence it is put for the ground, which we tread upon, Hab. E 13, *' by making naked the foundation," (so the Hebrew,) that is, by clearing your lud of its enemies, who so covered it, as if they had taken a perpetual root in itt Terse 6. More metaphors you may find, Prov. x. 25, 2 Tim. ii. 19, John vi. 27, hL xiv. 32, £ph. iii. 17, 18, CoL i. 23. It is put for to consult or deliberate, because erezj design must have a beginning, Psal. ii. 2, xxxi. 13, 14, and to appoint, decree, or ordaui, so as that a thing should be firm and certain, 1 Ckron. ix. 21, Esther i. 8, Psal. TiiL 2, '* Out of the mouth of babes and sucklings hast thou founded (so the Hebrew)

(3.) Its order, because it is the first thing in a building, and the last in destroying ofahouae; hence it is put for beginning with respect to time, Isa. vii. 9, and for the voy extreme or end in llie destruction or utter rooting out of the people, Psal. cxxxviL 7.

A wall is transferred to a human body, Jer. iv. 19, " I am pained at the walls of o; heart," (so the Hebrew) that is, my bowels and sides which environ or encompass Bj heart, in which, places, such as are troubled with an hypocondriac disease are much pained, &c. Acts xxiii. 3, Paul calls the chief priest a *' whited wall," that is, an liypocrite and a vain speaker, who bragged of the dignity, and title of his office, whose oatward ^pearance was gaudy and splendid, bespealong much sancity, whereas within he wu M of impiety and uncleanness. See Matt, xxiii. 27. It seems this kind of wall vhidi be alludes to, was made of mud, that is a slight wall of untempered mortar, as ^k. xiii. 10, which had not a solid or durable substance in the inside, but was curiously vhited with lime on the outside.

Eph. il 14, suavmx^ intergerinua paries^ *' the middle wall of partition," denotes the ^losaieal law, which like a partition divided the Jews from GentUes, which being now ^fiD awqr they are all one in Christ.

A waO, in a metaphor, is a symbol of strength and defence, 1 Sam. xxv. 16, Psal. ^ 29, Isa. xxvi 1, Jer. i. 18, and xv. 20. A hedge denotes also defence, Ezek. xiii. 5, and xxii 30, Jer. v. 10, Psal. cvL 23.

A step, stair, or degree, ffaBnos, is put for increase of spiritual gifts, 1 Tim. ^; 13. See Matt. xiii. 12. A pillar metaphorically signifies thincs like it, whether ^ respect to figure and shape, Exod. xiii. 21, 22, Judg. xx. 40, Kev. x. 1: or use, ^ it is firm, and bears great weight, and therefore denotes firmness, constancy,

and lastinji^ess, Prov. ix. 1, Jer. i. 18, Job ix. 6, and xxvi. 11,1 Tim. iii. 15, R^. iii. 12; dignity and pre-eminence in the church, Gal. ii. 9; the commonwealth, Psal. Ixxv. 3. A corner denotes extremity, because it is the extreme part of the building, as

1. The extremes of the earth, Exod. xxvii. 9, Numb, xxxiv. 3, Neh. ix. 22, Jet. ix. 26, Deut. xxxii. 26.

2. Of a field and country. Lev. xix. 19, Numb. xxiy. 17, where the Chaldee and Sep-tuagint understand princes.

3. Of the head, as the forehead and temples, Lev. xiii. 41, and xix. 27. The outward comer of a house, signifies a prince or grandee, Judg. xx. 2,1 Sam. xir. 38, Isa. xix. 13. Hence Christ is called a Comer-stone, Psal. cxriii. 22, expounded £ph.ii. 15,16,17, 20.

A nail signifies one fixed for common good, Isa. xxii. 23. The Chaldee renders it fidth-fill goYcmor, and the Septuagint opx^* ^ prince.

A gate or door is put for a populous dty, through which the passage of traffic or commerce is wont to be, Ezek. xxvi. 2; for the entrance into a country, liGcah V. 5; for the lips, Job xli. 19, See Psal. cxli. 3, and Ixxviii. 22, 23, Job iii. 10. What a door of hope denotes is shown before in the mention of the ralley of Acfaor, Hos. ii. 15. The opening of a door denotes preaching the gospel, Isa. xxvi. 2, and Ix. 11, Acts xiv. 27,1 Cor. xvi. 9, 2 Cor. ii. 12, Col. iv. 3, Rev. iii. 8. " The door of heaven" denotes the means of arriving to blemedness. Gen. xxviii. 17, Matt vii. 14, Luke xuL 24. Christ calls himself a door, John x. 1, 2, 7, 9, because none can get into heaven or rightly into the church but through him. See metaphor Door in the second book.

Matt, xxiii. 13, the Pharisees are said " to shut the kingdom of heaven and prohibit entrance therein," because they hindered men fixmi looking after the savmg graces of the Messiah, who is the only Door of salvation, and because they depraved his holy word : to be at the door denotes nearness of time, Matt. xxiv. 33, James v. 9. The gates of death denote extreme peril, Job xxxviii. 17, Psal. ix. 13, and evii. 18, Isa. xxxviii. 10. The gates of hell. Matt. xvi. 18, denote the stratagems, machinations, plots, and power of the devil and his ministers, Ac. Believers are said to knodc at the door, when they pray earnestly. Matt. vii. 7, 8, Luke xi. 8. God is said to knock at the door (of our heart) when he earnestly invites men to repentance, Kev. iii 20, &c

Bars, which strengthen gates, 1 Sam. xxiii. 7, are metaphorically put for any kind of fortification or strength. Job xxxviii. 10, Psal. cxlvii. 13, Ezek. xxx. 18, Amos i 5, Isa. XV. 5, and xliii 14.

A key denotes authority and power, Isa. xxii. 22. It is attributed to Christ with respect to hell and death. Rev. i. 18, and the church and heaven. Rev. iii. 7, which denotes chief dominion. The keys of tho kingdom of heaven, Matt. xvi. 19, denote the ministry and office of the apostles, (Job xx. 23,) in retaining sins, (viz., excommunicating scandalous sinners) and remitting sins, (that is, receiving the penitent,) set forth by the metaphors of a key, which shuts or opens the door.

The spedes of buildings, are (1.) A city which metaphorically denotes the church militant, Isa xxvL 1, Heb. xii. 22, see Matt. v. 14. The church triumphant, Heb. xL 10, and xiiL 14, Rev. xxi. 2, Ac. See Phil. iii. 20, and i. 27, where heavenly conversation is expiessed by a word derived of voXif a dty, as dvility is from civis a citizen, because their conversation should be dvil, in opposition of the rudeness and barbarity of such as live in the country. It is said of a fool, £ccl. x. 15, " that he knows not how to go to the city,'* that is he cannot perfect what he undertook.

Strong holds, or munitions, are elegantly used by the apostle, 2 Cot. x. 4, for all that which the church's enemies put then: confidence in, as carnal wisdom, learning, eloq[aence, ftc., which those divine weapons pull down, &c.*

Towers sometimes denote proud tyrants, and worldly grandees, Isa. ii. 15, and xxx. 25. Other significations of these, see before, chap, viii., and in the metaphorical parables, Book 2.

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(3)

PAIITI.J itEfAraORS FROM HltHA!^ ADJUNCTS. If3

A hooae deaates the chaich militant, Psal. xxvii 3, 4, and Ixix. 9, (John ii. 17,) IxxsEir. 4, and xciL 13, Isa. ItL 5, 7, Eph. u. 19, 22, 1 Tim. iiL 15, Heb. iii. 6, and x. X. 21,1 Pak iL 5, and iv. 17. Hence the apostles are called mkom/aoi, the house-servants or stewards of God, 1 Cor. iv. 1. The temple of Jerusalem is frequently called the house of God, 2 Sam. vii. 5, 64 Psal xxvi. 7, 8, Jer. vii. 11, Matt. xxi. 13, ^c. The church tzxnmphant and eternal life, is called a house, PsaL xxxvi. 8, John xiv. 2, 2 Cor. v. 1,2. The reason is, because, (1.) God lives there with the blessed, as the master of a family with his domestics. Because it is a most quiet and secure habitation. Becuise of the perfect and clear vision of God. (4.) With respeet to the glorious oniaments of his fiunily; for the grandees of the worid maintain their families as splendidly as they can.

(5.) Because all the spiritual sons of God are gathered into this house, where there is perfect haraioDy and conoord, Ac.

A tabemade is ahnost of the same signification, and is put for the dmrch militant, PsaL XT. 1, xxviL 4^ 5, and Ixxxiv. 1; for the church triumphant, Rev. xxi. 3. The t^kbenisde of David, Amos ix. 11, Acts xv. 16, denotes the kingdom and church of the Messiah, Ac.

The word "tabemade'' is said of the sun's tarrying in heaven, Psal. xix. 4; and of a bimaa body, 2 Cor. t. 1, 4, 2 Pet i. 14, because the soul dwells in it, as its habitatioa Uildeath.

*A chamber or inner room, which the Latins call pmetrakf is attributed to God, ^ch is a symbol of that divine and intimate communion whidi the saints e^joy with him, Cant L 4, see John xiv. 2, where the many mansions there, are thus to be meta-pbofically understood, viz., variety of heavenly joys.

Chttubers d the sooth. Job ix. 9, and xxxvil. 9, this denotes that^part <^ heaven ^M is near the Antarctic pole, or southern Axis, which being below our horizon cannot be seen of us. See Prov. xxiv. 4, and xviii. 8.

By diambers of death, Prov. vii. 37, is denoted damnation. The chambers of the P^, Isa. xxvi. 20, are temporal death, or the graves of the godly, from which at the ^ day there will be a resurrection.

A prison and imprisonment, is most elegantly translated to denote God's vengeance a^uost his enemies, Isa. xxiv. 21, " And it shall come to pass in that day, that the I^rd M Tisit (that is, take notice of) the host of every high one, with him that is on high, aod the kings of the earth witli their land," (that is, he will punish high and low, long and subject,) verse 22, '* And they shall be gathered together with the gathering of pnwnen into the dungeon, and shall be shut up in prison (that is, they shall be held ^ve by the power of God, whosoever they are that are his adversaries, for this slntdng up in prison denotes any kind of punishment,) and after many days they shall be vutii^," that b, tfaey shall never be able to extol or lift themselves up more against God, See 2 Cor. x. 4, &. A freeing from prison, denotes divine deliverance, Psal. cxli. 7.

^^ A ship, Isa. xxxiii. 21, denotes all the force of the church's enemies, Psal. xlviii. 7, *'The heakuig of the ships of Tarshish," betokens (as many interpreters say) the con-^M of those enemies. See Isa. ii. 16,17. Besides this fovaytn to make shipwreck of £uth, denotes i^postacy from the faith, Ac.

. A grave denotes the depraved nature of man, Psal. v. 9, Rom. iiL 13, ** Their throat ^ )& open 8e{)ukhre," the metaphor being taken from the noisome scent of a grave, which B tnnlated to the oorropt and wicked discourse of ill men. See Matt xxiii. 27, 28, &c. ^ ^ Isa. xiv. II9 ** Thy pomp is brought down to the grave," that is, none will hon'> «f thee, 4c.

Metaphor* frcm the various adjuncts of Men.

^^ nay be divided into internal and external; of the internal we have before ex-P<xnid«d many; of the external, by which the various utensils or instruments, ftc., useful ^luuaan life are to be understood, we will here treat briefly.

■™ iMiii^g ■■■■«_i__>_ .L I »Ti , - ^ I I , I 1- r 1—1 ■ ■—I 1-' ^n ■ ^■^"l

* nn ekedgr. This word signifies tiie itimost aud most retirtd part of any place.

Anns are translated by a notable emphasis, to denote the spiritual fight or struggling of a pious soul against sin, and temptation, Rom. vii. 23, and xiiL 12, 2 Ck^. tL 7, and x. 4,

1 Pet. iv. 1. Of which the apostle treats most elegantly, Eph. vi., upon whicli see Mr. Gumal, who hath well handled that subject.

The devil is said to be a strong man armed, Luke xi. 21, that is, well provided with craft, guile, and subtlety, to over-reach and overcome a soul.

A sword denotes, 1. A thing hurtfiil, because it is cutting, and so betokens most bitter griefs, Psal. xzii. 20, Luke iL 35. Hence it is said of an ill-speaking aad yirulent tongue, Psal. Iv. 21, Ivii. 4, and lix. 7, Job v. 15, see Psal. Ixiv. 3, &c. To put a knife to the throat, denotes extreme peril. Pro v. xxiii. 2.

2. It denotes a thing very penetrating, and efficacious, Psal. cxlix. 6, Micah ▼. 5, Eph. vi. 17. It is said of the word of God, that it is ** sharper than a two-edged sword," Heb. iv. 12, Gladio ancipiti rofMrrifof, scindendo penetrabiUus esse, which denotes its pierciirg efficacy, to readi the heart, when set home by the Spirit. See Isa. xlix. 2, Rev. i. 10. and iL 12,16, &c.

A bow and arrows signify the same thing, that is, are put for an ill-speaking and lying tongue, Psal. Ixiv..3, and cxx. 4, Jer. ix. 3. *' An arrow flying by day," denotes any sudden or invading danger, Psal. xci. 5. How attributed to God, we have shown in the chapter of an anthropopathy, pi^e 70.

A quiver, wherein arrows are kept, is put for a family wherein children are well educated; Psal. cxxvii. 5, (see verse 3, 4, and Psal. viii. 2, Isa. xli. 16, Psal. xlv. 5, Isa. xlix. 2,) tht Chaldee renders it, " It is good for that man that fiUs his school with them.'*

A shield is put for princes, Psal. xlvii. 9, Eos. iv. 18; who defend their subjects as a shield does the body. Paul calls the word of God, '* the shield of &ith," Eph. vL 10, which " quenches all the fiery darts of the wicked one; because when received in fiutb, it defends a soul from all the temptations of the devil, which are as darts, that would obstruct its passage in heaven. See Gurnal as before. See 1 Thess. v. 8, &c.

EUsha and Elijah are called the chariots and horsemen of Israel, 2 Kings iL 12, and xilL 14, that is, their principal stiength, as chariots and horsemen are in war, &c.

A staff, because it is the supporter of a weak or lame man, denotes help and support,

2 Kings xviii. 21, Psal. xviii. 18. Hence the staff of bread, water, &c., is put for meat and drink,, by which the life of man is supported and refreshed. Lev. xxvi. 26, Psal cv. 16, Isa. iii. 1, Ezek. v. 16, and xiv. 13, &c. Hence bread is said to support (in our version, strengthen) the heart of man, as a staff does the body; that is, comforts and refreshes him. Hence also '^fofulcire, to prop, is put for eating, 1 Kings xiii. 7, &c.

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On the contrary, a staff is a symbol of meanness and poverty, as in the prayer of Jacob, Gen. xxxii. 10, " With my staff I passed over this Jordan," that is, weak and poor, the metaphor being taken from such as are taken captives in war, and despoiled of all their arms, and are dismissed with a staff'.

Because a staff is an instrument whereby men use to beat, it is put for tyranny, cruelty, and severe government, Prov. x. 13, xxiL 8, and xxvi. 3, 2 Sam. vii. 14, Psal Izxzix. 32, Isa. X. 5, 24, and xiv. 5.

A prize is put for the reward of the godly; the metaphor being taken from such as win a race, or overcome any challenger or adversary that contended with them at any exerdse, 1 Cor. ix. 24, Phil. iii. 14. For the exerdse of faith and piety is compared to a race or strife, 1 Gor. ix. 24-^26, GaL v. 7» Heb. xiL 1, &c.

Col. ii. 18, xaro^fo^ivtiv " signifies to defraud of that reward"—^the metaphor is takes from the custom of heathens, who in their games and pubHc exercises of wrestlbgr and tlie like, had some that used to sit as umpires to give to them that did best, the

reward of a garland or crown, or some such thing, yet were sometimes unjust, and defranded, by some corrupt dealing, those that really won the prize. The sense is, that they shoald not trust the ju^ment of divine matters, and the mysteries of God's law with respect to worship to the folly of human reason, and the comments of will* vorsbippeis, lest they should lose truth, and consequently the prize of eternal salvation, Col. iiL 15.

The white stone, Bev. ii. 17, b a symbol of heavenly glory, '* To him that overcometh will I give a white atone, and in the stone a new name written," &c. The metaphor (as some conjectare) is takeafrom an ancient custom, that a white stone was given to an acquitted person that was accused and tried; and a black one, to guilty and condemned, according to that of Ovid. 15. Metam .

3fos erat AtUiquit, mveii, airitque fapUiii Hit damnare reas, iilii tiiolvere cuipa, ^e.

" The cnstom wai, by white and black small stones, T* acquit the gniltless; and damn goiltj ones.

"Tbe writing of a new name in the white stone," is said by interpreters to denote, not (mlj a freedom from condemnation, but also an adorning with heavenly glory, 1 John iii. 1 Others say that it is a symbol of victory, &c.

A cup, no because the guests drink out of it, Jer. xvi. 7, Luke xxii. 17; and because it holds sometimes bitter liquor, sometimes sweet, metaphorically denotes sometimes a prosperous and happy condition, as Psal. xvi. 5, xxiii. 5, and cxvi. 13. Sometimes ponighment and afidiction, Psal. xi. 6, and Ixxv. 8, Isa. li. 17, 22, Lam. iv. 21, Jer. xxv. 15, and IL 7, Ezek. xxiii. 33, 34, Matt. xx. 22, 23, and xxvi. 39, 42, &c.

A hand-writing, commonly called a bond. Col. ii. 14, is put for an obligation, or that guilt that sinners incurred by sinning; the cancelling of which, and fixing it upcm tltt cross, is the full or plenary satisfaction for sin made by Christ, and applied to the sod by true fiedth, upon which see Erasmns in his paraphrase, who does excellently eipotmd it.

A a:own, that peculiar and principal ornament of the head in general, denotes any iKiotifal or very pleasing ornament or profitable thing, Prov. iv. 9, and xvii. 6, Jer. xiii. IB, PhiL iv. 1, 1 Thess. ii. 19. Hence to crown is put for to adorn, bless with good thmgs, and so to make joyful, Psal. viii. 5, and ciii. 4, see Psal. Ixv. 11, Isa. xxiii. 8, Tyre is cslled the '* crowning city," that is a place that made its inhabitants great and wealthy; for it is added, whose merchants are princes, whose traffickers are honourable of the earth."

2. A crown is the symbol of an empire or a kingdom, hence the kingdom of Israel is called a crown of pride, Isa, xxviii. 1, (see Hos. v. 5, and viL 10,) viz., a most poad kingdom. More examples are to be r^, Psal. xxi. 3, and Ixxxix. 39, Lam. v. 16, £zek. xxL 20. Bat this rather belongs to a metonymy of tbe sign. But it is meta-pl»rieally, when crowning is attributed to Christ, the heavenly King, Zech. vi. 11—14, M Till 5, Heb. ii 7, 9, &c.

3. It denotes heavenly reward or eternal life, I'Cor. ix. 25, 2 Tim. ii. 5, iv. 8, Jam. i* 12,1 Pet. V. 4, Bev. ii. 10, and iii. 11, &c.

Pjches, vAmtt^, are put for plenty of heavenly things, and the spiritual gifts received tbrongh Christ, Luke xii. 21, 1 Cor. i. 5, 2 Cor. vi. 10, and viii. 9, Heb. x. 34, and xi. 26, CoL iL 2, James iL 5, Rev. iii. 18. See Isa. liii. 9; Serious Piety, 2 Cor. viii. 2, and ^ 11,1 Tim. vi 18; the conversion of the Gentiles, Kom. xi. 12.

Treasore denotes plenty of heavenly good, Isa. xxxii, 6, Matt. vi. 20, &c.; vioch ifl caUed xXn^pofua the inheritance of believers. Acts xx. 32, Eph. i. 14, 18, Coi. iii 24, Heb. ix. 15,1 Pet. i. 4. And believers themselves are called " heirs and f-^htirs with Christ,^' Roin. viii. 17, Gal. iv. 7, Tit. iii, 7, Heb. vi. 17, James ii. 5,

1 Pet. iii. 7. Hence the phrase *< to inherit the kingdom of heaven," Matt. ux. 29, and xxv. 34, and sundry other places; the metaphor is taken from the Jewish inheritanee, which were kept very sacredly and strictly by the possessors, and left to their postaity, as appears by that heoric speech of Naboth, 1 Kings xxi. 3, who refused to ezehaoge hia vineyard for a better, &c.

To riches, treasure, &c., are opposed poverty and begging, which denote the want of spiritual good things, Eev. iii. 17. Sometimes repentance and contrition, with a desire after them. Matt. t. 3, and xi. 5, Luke iv. 18, and vi. 20, &c.

A debt denotes sin. Matt. vi. 12. (See Luke zL 4,) Luke xiii. 4, because we become thereby obnoxious to the wrath of Qod, as a debtor does to' the arrest and suit of lus creditor. See the parables. Matt. y. 26, and xviiL 23, Ac, Luke viL 41, 42, 47, and the apellation of a bond, Col. ii. 14, of which before.

A whip metaphorically denotes affliction, cahunity, and loss, 1 Kings xiL 11, 14, Josh, xxiii. 13, Job y. 21, and ix. 23, Isa. x. 25, and xxviU. 18, MBxk. iii. 10, and y. 29, 34, Luke vii. 21, Heb. xii 6, &c.

The hammer of the whole earth, is a metaphorical epithet of the Babylonian monarch, Jer. 1. 53, because of God (as if it were with a great hammer) made use of him at that time to break in pieces the kingdoms of the whole world. See Jer. xxiii. 29, and K. 20.

A table denotes heavenly good things, Psal. xxiiL 5, and Ixix. 22, Prov. ix. 2, Rom. xi, 9.

A Measure, iarpof, metrm^ has three metaphorical significations,

1. Because it contains part of an entire heap or parcel, is put for that portion or proportion of the gifts of the Spirit which believers have, Bom. xii. 3, £ph. iy. 7,16. Thus it is said of Christ, John iii. 34, *' That God giveth not the Spirit by measure unto him;" on which* TertuUian most elegantly,'' Spiritus Sanctus habikU in Ckruio pkmus et totus, nee in aliqva mensura, aut portione muUlatus sed cum (oto 9ua redundantia ctsmulaie admissus, iU ex illo deHbaUonem^ quandam gratiarum cceteri consequi posHnt, Mku SamcU Spiritus, in Christo, fonie remanente, fU ex illo donorum aique operum ven^e ducereiUttr, Spiriiu Sando in Christo affluente hahiiante ;" that is, " The Holy Spirit dwells folly and entirely in Christ only, neither does he so in a defective way or measure, but heaped up to the i^ in the greatest redundancy, that others may receive the communications of graces from him, the whole spring or fountain of the Spirit remaining in Christ; that the veins of gifts and works may convey influence ih>m him, the Holy Spirit dwelling most abundantly in him."

2. In regard a measure is filled, when a thing is sold, it is put for a large remuneration of benefits, (Luke vi. 38,) or blessings. As also the abundance or termination of evil and wickedness. Matt, xxiii. 32, (with 1 Thess. ii. 16,) '* fill up then the measure of your fi&thers ;*' viz., of the sins of your fathers, as Erasmus paraphrases it, go on, initate your ancestors, and what they wanted of extreme cruelty, do ye make it up; they killed the prophets, and you him, by whom, and of whom they prophesied. Tbe highest pitch of villany is noted by this phrase, beyond which there is no further progress, and makes ripe for divine vengeance, and severest punishment, which certainly follows it, as payment follows things, fully measured and sold. See the examples of the Amorites, Gen. xy. 16. Of the Sodomites, Gen. xviii. 20, &c. Of the Amalekites, Exod. xvii. 14, 1 Sam. xv. 2, &c.

3. Because there is a mutual equality and proportion, in giving and restorisg> therefore it is metaphorically said in a proverb, " with what measure ye mete, it shall be measured to you again," which we find three times. With a different or diverse scope.

(1.) Denoting just retaliation, either with respect to reward or punishment, Matt. vii« 2, Luke vi. 38, relating to our neighbour.

(2.) A legitimate and saying handling of the word of God, Mark iv. 24. As Enthy mius says, " As ye attend the word, so ye shall profit knowledge." Or,

>« fc

• lib, df. TiimLf. 680.

(3.) As PiflCBtor says, ''If ye oommunicate the word of Qod liberally, God will com-numicate the knowledge of his divine mysteries more liberally to you, and augment your gHts," Ac. For this heayenly talent is improyed and multiplied by communicating it to

othezs.

A razor, whidi shaves off hair, is put for the king of Assyria, Isa. vil 20, denoting that God would permit him to destroy Israel. It is called " hired," with respect to the f&ct of Ahaz, vho hired the king of Assyria to assist him against the king of Syria, 2 Kings xvi. 7,8. Moab is called a wash-pot by David, Psal. Ix. 9, denoting the baseness of those people, and that they were only fit for the vilest offices, 2 Sam. viii. 2.

A Imrden denotes things troublesome and difficult, Exod. vi. 6, Psal. Iv. 22, Isa. ix. 4, r 27, and ziv. 25, Matt, xxiii. 4, Ac

Wd^, fitrfat, signifies the greatness of heavenly glory, 2 Cor. iv. 17; firequently, tronbk and misfortune, Acts xv. 28, Gal. vi. 2, 1 Thess. ii. 6, Rev. ii. 24. See Prov. * xxfiL 3. Sin is called heavy, Heb. zii. 1, because it is an impediment in our heavenly m» or course to heaven.

Of a seal we have treated before.

A lookmg^tass denotes an imperfect knowledge of the mysteries of God in this life, 1 Cor. m. 12, because it gives but an imperfect r^ection of the figure or object, compared to ^e object itselt And because some looking glasses reflect the rays or beams of the sm when it shines on them to an object. The Apostle elegantly uses the verb (jumwr^f M»)t bchdding in the glass, for a light of divine knowledge, 2 Cor. iii. 18, '* But we with open fiuse, beholding as in a glass the glory of the Lord, are changed into the same image (that is, are eminently illuminated, and communicate li{^t to odiers) from gloay to gbiy, as by the Sjnrit of the Lord."

Spoilt takmfrom an enemg, denote Christ^s victory over Satan, Isa. liii. 12, Luke xi. 22, Cd n. 15. A man's life is said to be to him for a prey, wbich denotes deliverance frmpresent deatli, as he that takesabooty exposes his life to danger, Jer.xxi. 9, xxxviiu 2, xxxiz. 18, and xlv. 5. Stipend or wages mven to a soldier, is attributed to sin. Bom. Ti 23, whose iae wages is death eternal. AiaNe is attributed to the heart, when it is fixed upon any thing, Prov. iii. 3, Jer. xvii. 1. A cover or covering, denotes ignorance, becuse if a thing be covered we cannot see it, Isa. xxv. 7, 2 Cor. iii. 14,15,16, Lam. i&* 44. if theath, or scabbard, is put for the body, because the soul lodges there as a >«^]a the sheath, Dan. vii. 15. A vessel is put for a man's body, 1 &un. zzL 5,1 llieas. iv. 4. Paid calls himself and his colleagues earthen vessels, 2 Cor. iv. 7, because of ibe eootempt, calamities, and hazards that they were exposed to in the world; as csrtben vessels are more despised and more obnoxious to be broken, than such as are ttde of fiher and gold, 1 Pet iii. 7. Peter calls a woman the weaker vessel, because ■uvesoliject to weaknesses and infirmities than men. ^aul is called a " chosen vessel" ^ Cfaiist^ Acts ix. 15, that is, a most choice and excellent instrument whom he wotdd Qsetoooavat the Gentiles. Vessels of grace or honour are such as are saved by grace; >od Tends of wrath and dishonour, such as are rejected and damned for their infidelity UKl amtempt of the Messiah, Bom. ix. 21—23. See 2 Tim. ii. 20, 21, where there is tt expceaa eompexison. See Isa. xxii. 8, &c.

Agamett which covers the body, defends and adorns it, yields a doubto metaphor.

1. It denotes salvation by the application and appropriation of the great b^efits of ^^, as wen in this life as in that which is to come, Psal. xlv* 8,13, 14, Isa. IxL 10, Ber. m. 18, viL 14, and xvL 15. The reason of the comparison is excellent

(1.) From die hiding of indecent nakedness, of which Psal. xxxii. 1, Bom. iv. 6, 7.

(2.) Because thereby the body is defended from cold» and other noxious things. Matt, m. 12, Bom. viiL 30, &c.

(3.) Beeanse it adorns and beautifies, Psal. ex. 3, &e. See the parables, Ezek. xvi« 10, bL, Matt xxiL 11, 12, Luke xv. 22. The typical visions, Zech. iii. 3, &c., Bev^ ^ 13,14, xix. 8, and xxi. 2. The typical atitlons. Gen. iii. 21, and xxiv. 53. The pottiDgon and eonstant keeping of this spiritual garment is, primarily, by faith in Christy ^ xiiL 14, GaL iii 26, 27, and consequently, by the renovation of the Holy Spirit^ ^ the eonvenation of a holy life, Bom. ziil 12, Eph. iv. 24, Col. iii 10,12,1 Pet. iii

N

3, 4 Contrary to this, is the *' garment spotted with the fleah/' Jude. ver. 23; the defiling of garments, Bey. iii. 4, wluch is the old man, Eph. iy. 22, Col. iii. 8, 9 : see Isa. lix. 5, 6, &c.

2. With respect to outward conversation, *' sheep's clothing " is attributed to the fals« prophets, and false teachers in the church. Matt. vii. 15, which denotes any outward things which are spedoos, and made use of craftily to acquire authority and popular favour, as when men make use of a dissembling, personated, or hypocritical sanctity, as a doak to inve^le and deceive others; when they pretend to be cfdled of God, Jer. xxiii. 25, 30,1 Ei^ xiii. 18, Matt vii. 22; when they make a flourish about the knowledge of tongues, universal learning, great eloquence, and other acquired ornaments, Rom. xvi 18, 1 Cor. xiii. 1, 2, and gifts, especially the working of miracles, whether truly done, or by mere imposture, Dent. xiiL 2, Matt. vii. 22, 2 Thess. ii. 9, see 1 Tim. iv. 1, 2, 3, 2 Tim. iii. 5, 6, CoL iL 18. To this ^'sheep's clothing" is fitly opposed a wolfish mind, denoting,

(1.) The quality of their doctrine, viz., it was damning, and a wolf is a destroyer of sheep.

(2.) Their bloody principles, that would cruelly lord it, and tyrannize over men's can*' sdences, &c.

Matt. zi. 8, " A man clothed in soft raiment," that is, one given to pleasures, as appears, Luke vii. 25, and withal a court flatterer,, who either approves of, or at least connives at, the sins or debaucheries of grandees; and if he admonishes, does it in fiiwning, flattering expressions, with all his artifice of extenuation. Christ says, that John is no such person, but was very remote from the pleasures of the flesh, living by a slender and coarse diet, Matt. iii. 4, and xi. 18, and was no flatterer, as appears by his reproof of Herod for his incest. Lake iii. 19.

Bands and ropes^ or cords, are metaphorically symbols of oppression, calamity, and pa-nidunent, PsaL xviii. 5, 6, and cxvi. 3, Prov. v. 22, Isa. xxviii 22, and zfix. 9, liL 2, and IviiL 6, Nahum L 13; it denotes also a covenant, obedience, and obligation prescribed by law, Psal. ii. 3, Jer. ii. 20, Ezek. xx. 37. God is said to lay bonds upon the prophet, Ezek. iv. 8; when he obliges him to a constant perseverance in his prophecy. See Ezek. iii. 15. Charity is called the bond of perfection, Col. iii. 14, by which is not meant that it makes us perfect in the sight of God, but that the fiuthfiil are so jomed together by love, as members of the same body, which have a perfect harmony, sympathy, and concord towards each other. The same is called the bond of peace, Eph. iv. 3, see Zech.ix. 12, Acts XX. 22. Cords of iniquity or bonds of iniquity, Isa. v. 18, Acts viii. 23, denote the conspirA<7 of the wicked, and the spiritual captivity of sm.

A rod denotes any castigation or correction, Job xxL 9, Isa. ix. 4, 1 Cor. iv. 21; see staff, for the Hebrew word * properly signifies both. See s^so chap, vii., towards the aid.

CHAPTER XIII.

on? HBTAPSORB TAfiXK FKOM SACBEJ) PERSONS AND TBJN6S, AND WHATSOEVEB

RELATES TO DIVINE WORSHIP.

These may he reduced into three heads,

1.) Men.

^2.1 Places.

3.) Customs, rites, or ce^monies.

Of which in orden

i**i«^

mDo.

Metaphors from Men eaered to God.

Mz3r tliat belong to this, are either singular or coigunct, viz., the whole people. Single or singular, as Dand a man according to God's own hearts, who is put for the Messiidi, Isau Iv. 3," I will make an everlasting covenant with you, the most sure mercies of David." B. Kimchi clearly asserts, that the Messiah is to be understood here, and it evi-dently qipears from verse 4. Some understand by " the mercies of David," the blessings that God promised David, viz., that the Messiah and Saviour of the world should be bom of his race ; which is the same thing in effect with the former explication. This text is applied to the resurrection of Christ, Acts xiiL 34.

The name of David,* and some of his attributes, are ascribed to the Messiah, Psal. oxxiL 10, Jer. xxx. 9, Ezek. xxxiv. 23, 24, and xxxviL 24, 25, Hos. iii. 5. The kingdom of David typified the kingdom of the Messiah, Isa. ix. 7, Luke i. 32, 33, see kL xi. 1, (Heb. i. 5,) Psal. htxxix. l(>-27. Col. i. 15, Amos ix. 11, (Acts xv. 16,) PsaL xviiL 50, Bom. xv. 9,10. Hence tlie royal seat of David, Sion and Jerusalem, were types of the church of Christ, Psal. ii. 6, Isa. ii. 2, 3, Ac.

Hist the name of Solomon (the Son of David) is attributed to the Messiah, phunly appears from Cant. iii. 11. So, in a certain and mystical sense, of the promise made to DsTid, 2 Sam. vii. 13,14, and 1 Chron. xvii. 12—14, is understood.

Zerabbabel, the son of Shealtiel, was also put for Christ, Hag. ii. 23, as interpreters shov, because Christ came of his race. Matt. i. 12,16, and bei»use he was the captain of tbe Jews, Hag. ii. 21, as Christ is the Prince and Captain of his people. As he broagbt the people out of the Babylonish captivity; so Christ, hath freed his people Inym the devil's captivity, &a Zerubbabel sounds as if it were Vai an m that is, the great, or master of Babylon, or as others say, qui\ diepersU Bahylonem, " who hath scattered Babylon;" which name may be properly attributed to Christ, who hath conquered tbe spiritual kingdom of Babylon, (viz., of the devil, the world, and antichrist.) Shealtiel is derived of ^ko petiii, he sought: and ^ God, so Christ is passively; for he receives the petitions of all the godly, who seek God, and by his merits render them efficacious.

John the Baptist is called £lias the prophet, Mai. iv. 5, as Christ himself expounds it; Matt. xi. 14, and xvii. 11—13.

Christ is called the church, which relates to a metonymy of the subject, as chap. iii. s^ iii. There is a metaphor taken from the conception of Christ, to denote that the restontion of his church, and the renovation of men's hearts, is only through him. Gal. iv. 1% see Bom. vi. 4—6, Gal. ii. 20, Col. ii. 12,14. To crucify the flesh. Gal. v. 24, de-i^otes a subduing of its depraved lusts, which is painful and uupleasing, as if they were set open A cross. Paul says, he was ** Crucified to the world, and the world to him," Gal. ^ 14, that is, he judged the world condemned, and the world had no better opinion of ^;t be execrated the actings of the unconverted world, and they likewise hated his ^o(^e^ calling him pestilent fellow, so that there was no concord between lum and the ^ ddadii^ pleasures of the world. See Matt. x. 38, and xvi. 24, Mark viii. 34, and ^- 21, Luke ix. 23, and xiv. 27, John xix. 17, Gal. in. 12, where tne cross is put for the >ffictioii8 and sofferingB of believers, whereby their faith is tried, and their conformity to Cbriit b denoted, Ac.

The people of Israel and Judah are frequently put for the New Testament church; see Geo. xxii. 17,18, Jer. xxiii. 6, xxx. 10, and xxxiii. 14, 16, Ezek. xxxvii. 23, 28, Luke L 33, Rom. iv. 13,17, Gal. iv. 28, 31,1 Pet. ii. 9, 10. The reason is, because of the old eovenant made widi them, whidi typified the kingdom of the Messiah.

Metaphors taken from Places sacred to God.

The land of Canaan, where the Israelites dwelt, because of its fruitfiilness and the peace-^ state of things there, is frequently put for the church; Isa. xxvi. 1, xxxv. 1, 2, Ivii. 13. h. 13, and Ixv. 9,10, Ezek. xxxvii. 25, Joel iii. 23, Amos ix. 13—15, Micah iv. 4, ZoLiiLlO.

* in ]}nuf, (oMbiUs, amie^i, e m diieetus amteui, amafor, f a n^ ditpsrtit H taa BeM. t lAthcr in eoouDeot. h. 1.

N 2

Jerusalem, the metropolb of Judea, metaphorically denotes the church of Christ, he-cause God peculiarly revealed himself in that city, and gave promises of the Mesaah there, Isa. iv. 3, xl. 2, 9, and lii. 1, 2, Zech. ix. 9, and xii. 2, Gal. iv. 26, Heb. xiL 22.

Sion was a hill in Jerusalem upon which stood David's royal palace, and is bj way of eminency (xar t^oxv) sometimes called the mountain of the Lord, the holy hill, &c., is proposed metaphorically as a symhol of the New Testament church, Psal. ii. 6, IxviiL 15, 16, Ixxxvii. 1, 2, 5, and czxxii. 13, 14, Isa. iv. 4, 5, zi. 9, xxviii. 16, xl. 9, ^x. 14, l?i. 7, lix. 20, bdi. 11, and kv. 25, Zech. ix. 9, Heh. xii. 22.

2, It denotes the church triumphant in heaven, Psal. xv. 1, and xxiv. 3, Isa. zzxv. 10, and IL 11, &c.

The magnificent temple huilt hy Solomon in Jerusalem is frequenly called the bouse and habitation of God, and is metaphorically put for the heaven of God's glory, PsaL xi. 4, Micah i. 2; for the church, Psal. xxvi. 8, xxvii. 4, xxix. 9, xlviiL 9, and boziv. 1, 2, 4, Isa. Ivi. 7, Eph. iL 21,1 Ck)r. iii. 16,17, and vi. 19, 2 Cor. vi 16, Heb. iii. 6. and x. 21. God is said to be the temple of the elect. Rev. xxl 22, (of which see chap. viiL be« fore) Rev. xi. 19.

A temple is put for the body of Christ, John ii. 19. In unity with the o ^070; the word, " for in him dwelt all the fulness of the Godhead bodily," Col. ii 9, that is, most truly, perfectly, and unchangeably, not typically or in a shadow, as in the temple of Jerusalem, &i. See Heb. ix. 11, x. 19, 20, viii. 2, ix. 24, and vi. 19, 20.

An altar is used to denote the whole mystery of Christ the Mediator, Heb. xiii. 10,1 Cor. X18, and ix. 13; sometimes divine worship in the New Testament, Isa. xix. 19, the similitude being borrowed from the ancient rites, &c.

Christ is called the propitiation, tXaan^tof (hilasterkm) Rom. iii. 25,;because he became the great sacrifice that satisfied for our sins. He is also called \xawyuia (hUasmosJ atonement, with respect to the type to which the apostle alludes, 1 John ii. 2, &e.

The church is called *' the pillar and stay of truth," 1 Tim. iii. 15. Some think that this metaphor is taken from the two pillars which were set up in Solomon's temple. 1 Kings vii. 21, 2 Chron. iii. 17, *' The name of the one was r^ (Jachin) he shall estaUish, and of the other m, (Boaz) " In it is strength." By whic^ names doubtless this most wise king had respect to the stability and firmness of the kingdom and church of the Messiah, which names Paul expresses by the word ^awfui, sUU>Umenium,fifJiume«Uim, same itabiUmeni, Gt firmament^ adding a pillar in allusion to those typical pillars. Hence in the verse he mentions the house of God, that is the temple, by which he means the diurch of the living God.

Verse 16. He says, " without controversy great is the mystery of godliness." But what is that ? the description follows which alludes to the temple of Jerusidem; for,

1. In that old temple God appeared in a cloud and thick darkness, 1 Ejngs viii. 10, 11,12. Paul says of the truth of the New Testament, that <'God is mamfest in the flesh." Which illustrious manifestation, was adumbrated or shadowed oat, by that obscure one.

2. In the old temple the propitiatory or mercy-seat was placed upon the aik of the covenant in the Holy of Holies. Of Christ, Paul says, *' that he is justified in %»irit:" viz., when he was risen from the dead, and so declared himself the true (hikuterum) atonement, having made satisfaction for the sins of the world, and perfectly folfilled the divine law (the tables of which were contained in the ark of the covenant) Kom. iv. 25.

3. In the old temple, there were cherubims over the pro]»tiatory or mercy-seat, 1 Cngs viii. 6,7, Heb. ix. 5. Of Christ, Paul says that "he was seen of ai^ls,*' who were glorioas and true witnesses of his resurrection and glory. Matt, xxviii. 2, &c. See Pet. i. 12.

4. In the old temple the Jews were taught the doctrine of the Messiah, who was to come. Paul says of Christ, that *' he was preached unto the Gentiles," (not to the Jews alone) ** believed on in the world;" (the sound of the apostles went out into all the eartbi Bom. X. 18, and their doctrine was received by all true believers. Col. i. 5, 6.)

5. In the old temple the visible appearance of God was not ordinary or perpetual. But Paul says of Christ, having manifested himself in the earth, that " he was receired tip in glory;" as if he had said, he hath withdrawn his visible presence from his churcb, Jret he is ^oriously, truly, and invisibly (for that is to be received up in gloiy, viz., at the li^t hand of the Father) present with it to the end of the worid, Matt, xxviii. 20> Eph. i. 20—23.

But what means 'nt a}afiuast of truth ?

Answer, 1. Either that word most be expounded in the concrete, that it shonld be the same with oXn^ fnre, and opposed to that which is typical and shadowy, of futore xeahties, or.antitypes, as John i. 17, tL 32, and xv. 1, Heb. viiL 2, and iz. 24, where die word is so taken. So in Acts zzvi. 25, fnfiMra oXufcior, words of truth, that is, true words: so Eph. iv. 24, ovtnrns rn* tthfi^tas, holiness of truth, signifies true holiness. Or,

(2.) The word mnst be ezpomided in the abstract, to denote the doctrine of saving £uth as it is taken, 2 Thess. ii. 10, 13, 1 Tun. ii. 4, andyi 5, 2 Tim. ii. 18, Heb. x. 26, Jam. i 18, Ac., in which sense, tUs genitiTe, of truth, notes the efficient cause, by wldch tiie church is made firm and sted&st, being built upon Christ the true Bock; for the cause of its firmness, is the heavenly truth, or the word of truth. See 1 Cor. xv. 58, Acts XX. 42, Rom. L 16, Col. i. 23, 2 Thess. ii. 13, John xvii. 17,1 Thess. v. 24. Some expound this, of the tubjeetum drca quod, the subject about which tiie church is employed, Tiz., to confess, publish, and keep carefiilly, that heavenly doctrine contained in the scDp« tores of truth^ ^c.

Mtktfhan fnm Sacred RUee.

Iheie may be distingnished into two classes.

lint, holy rites ascribed to God as thev immediate agent, or aetor.

Seeonfflyy hdy rites peiformed by men, according to God's command and pie* MriptioB.

To the first dass belong the visions and dreams which God sent to men for more ieoet iDfannation, as to the patriarch Jacob, Gen. xxviiL 12,18, viz., the ladder set upon the earth, '* the top of whidi reached heaven," fte., which vision our Saviour q»plies to Uiisdf, and uses meti^hors taken from it, John i. 51, Ac.

From the divine prophecies, dreams, and visions, a metaphor is taken, Joel iL 28, where Ae vaiiow gilts, and Uie dear light and revelation of the goq^l to the evangelical preach-cn, is noted, as Acts iL 16,17, where Peter quotes this very text of Joel; tbrt* bread test from beayen to refresh the people in the desert, is laigely applied by (Suist to him-sdf; John vL Bl, 32, 33, Ac. Rev. ii. 17, &e.

The other kind of sacred rites, we thus distingmsh, (1.) Persons. (2.) AetionB. (3.) TiiBes. Of persons, one directs, and is (as it were) (lie head <rf the rest, who are infiarior lad nimstering or serving.

Tbe director was the high priest, the eldest son of the posterity of Aaron, havixKf a canstaot prerogative in the ecdesiasticai government, Exod. xxviil 1, Ac., Hag. i. 1,12, ud iL 4, Zech. iiL 1, 8; whose name and office is mystically transferred to Christ iu the epstle to the Hebrews; hence he is so often called ofx<^raf, Hu^h Priest, Heb. ii. 17, iii, 1, IT. 14,15, V. 5,10, vL 20, vii. 26, viiL 1, ix. 11; and Great Priest, Heb. x. 21, (see ZedL vL 12, 13,) the reason of the comparison may be read at large in the epistle.

The appebUion of priests is attributed to believers in Christ, PssX oxxzii 9,16,1 Pet, ii- 5,9, Bev. i. 6, v. 10, and xx. 6, because they sacrifice spbitually to him.

Tht ministry of the Gospel is expressed by the name of the Levites, Isa. IxvL 21, Jer. xxinL 18, 21, 22.

Pud is said, Rom. xv. 26, opoifYw, sacra operari, vel sacredotio fungi, to act the priest-Itood, whence the papists infer that he said mass, which is a ridiculous and false oondusion; ^ be adds immediately the gospel of God, so that the term is metaphorical, and signifies the preaching of the gospel, as verse 19, 20. Upon which Hlyricus well says, + '* if the apo^ had not spoken so dearly of this metaphorical sacrifice of preaching, the adversaries iroold by all means from thence have endeavoured to confirm their mass,'' &c.

Secondly, sacred actions have either God or men immediately for theur object Of ^ first kind are sacrifices oflbred to God according to his word. This word metaphori-^ denotes the whole obe^ence, passion, and death of Christ, and so his satiation for

I * Vim, Xiod. ifL Niunb. n. t Si non satis elars loemtus fmsset Aaostohs de wutaphonca

**n<Ew^«fiM^Mr, awutimo MhirserU inde sn^m Wssm eof^^rmare comftifitisssri*

the sins of the world, Eph. v. 2, Heb. ix. 23, 26, 28, and x. 10,12,14, of which the old sacrifices were types and shadows.

Then the whole worship of Christians is called a sacrifice, Isa. six. 21, and IvL 7, and Ix. 7,1 Pet. iL 5. More particularly by the word sacrifice, is expressed serious contritiaa of heart, Psal. li. 18,19; fiuth and holiness, Mai. i. 11, Rom. xv. 16, (see Bom. i. 5,) Phil. ii. 17; new obedience and mortification of the flesh. Bom. xii. 1. See Psal. iv. 5, " Sacrifices of righteousness."

Devout prayer is called a sacrifice, Psal. cxli. 2, Isa. 1. 7. So is glorifying of God, Psal. 1. 14, cvii. 22t Hos. xiy. 2, Heb. xiii. 15 ; helping our neighbour, Phil. iv. 18, Heb. xiii. 16; martyrdom for the truth, Phil, ii 17, 2 Tim. iv. 6; God's yeitgeance on his enemies, Isa. xxxvi. 6.

The offering of first firuits mentioned, Ley. xxiii. 9,10, Numb. xv. 21, Dent. xxvi. 2, Ac., yields some metaphors. 1 Cor. xy. 29, it is said that Christ is amofx*^ ** The firsts fruits of them them that sleep," that is of the dead, that shall rise again; verse 23, for, as a plentiful harvest followed the offering of first-fruits, so shall an universal resurrectioa (m due season) succeed or follow the resurrection of Christ.

Some observe from Levi, xxiii. 11, that the first-fruits were to be offered to the Lord on the morrow after the sabbath, that is our Christian sabbath or Lord's-day (vdgariy after the custom of the heathens called Sunday,) and that in that very year, wherein Christ suffered, the day of offering first-fruits fell on that day, wherein our Lord rose from the dead, so making an excellent congruity with this allusive metaphor which Paul used.

2. Believers are said to be first-fruits, (Avofx**, Aparehe,) that is selected from the whole lump of mankind, and consecrated to himsdf into the adoption of the sons of God; as the first-fruits were separated from the rest of the fruits, and consecrated to God. The glorified saints in heaven are so called, Bev. xiv. 4. Believers are said to have the first-fruits of the Spirit, Bom. viiL 23 ; for as the Israelites, by the oblation of first-fruits, bad hopes to receive the remaining part in due season by the blessing of God: so believers, by those gifts they receive in part of the Holy Spirit, have hopes of a fiilness of joy, and a foil harvest of glory.

Some understand this of the apostles only, who received the first-fruits of the Sfint miraculously. Acts ii, but the former explication is more conformable to the Boage of the text

3. It is said of the Jews, Jer. ii. 3, that they were the " the first-fruits of his inerease," that is, chosen out of, and before, all other people of the world, and consecrated to him. The metaphor is continued, '* All that devour him shall be desokte," that is, because as any who converted the sacred provinon of offerings to their own use, against God's order, were guflty and punished. Lev. v., so the people that would eat, that is, make Israel desolate, shall themselves be destroyed.

Bom xi. 16, ** If the first-fruit be holy, the lump is also holy; and if the root be holy, Ro are the branches;" that Lb, as the whole lump was holy according to the law, when the first-fruits were offered, so whereas the patriarchs and elders of the Jews were holy unto the Lord, or a people peculiarly separated from all people to him, this prerogative shall not expire with respect to their posterity, but these also shall eigoy the participation of heaven and blessedness, provided they believe the gospel and heailily embrace it.* Neither does the apostle speak of a spiritual, but of a legal holiness.

Sacred actions of the latter kind, which have men immediately for their objects, (although primarily directed to the worship of God) are these.

Circumdsion, the peculiar character of the people of God, is put for regeneration, called the *' circumcision of the heart, Deut. x. 16, and xxx. 6, Bom. ii. 28. Of which there is a &ir periphrasis. Col. ii. II, ** In whom also ye are circupicisod, with the

L —M-a ■ • T -■ • ~r —I r—i— ^ 1— ^ rrr — m^mm- mi mi mm ^m ■^_^_a.^iw ■__! ^l_^l^^— ^^^^_^^^^_^^^_^_

* Nfque enim de spMuaii, ted legali tanetiUUe Apothlus ioquiiHi, Qt(us» Mhet iaera. p, 430.

drcomeisiony «x'¥^'°'^'' made without hands, in putting off the body of the sins of the flesh, by the drcamdaion of Christ/' and verse 12, adjoins baptism a principal medium of leoovation, &c.

As the Jews were metonymically caUed the circumcision, of which we have spoken in the chapter of that thrope, so Christians are metaphorically so called, PhiL ilL 8 ; and the profuie and wicked, are called the uncircumcision, Lev. xxvr. 41, In. lii. 1, Jer. iv. 4, vL 10, and iz. 26, Ezek. zliv. 9, Acts vii. 51, Col. ii. 13.

Moses is said to be of undrcumcised Hps, Exod. vi 12, 80, that is duU of speech or not eloquent. Of the circumcising of trees we have treated before.

Sprinkling upon the people either by blood, as Exod. txiv. 8, and rrix. 21, Lev. xir., 7, &c.; or by water mixed with the ashes of a red heifer. Numb. xix. 17, Heb. ix. 13, d^; because it was a type of cleansing by Christ from sin, is metaphorically pot for it, luL. liL 15, Heb. x. 22, and xiL 24, 1 Pet. L 2. In this are three things remarkaUe.

(L) The satisfaction and merit of Christ, called the blood of sprinkling, Heb. xii. 4, eompared, Heb. ix. 13,14.

(i) The evangelical word of Christ which (is, as it were, hyssop. PsaL H. 7, which the ptiest ^rinkled upon unclean things, as the Chaldee paraphrases it; see the foregoing and foOoving verses) is sprinkled (as it were) upon the soul in order to its cleansing from sin. See Rom. xvi. 25, 26, GaL iii. 2, 5, &c.

(3.) True faith, which is that very sprinkling of the blood of Christ by the Holy Spirit, or the a^lication of his merits and satisfsu^tion, therefore they are joined together, Heb. 1.22.

Anointiiig or unction, because it was used to kings, 1 Sam. x. 1, and xvL 13; to the cfaii^ or high priest, Exod. xl. 12, &c.; and to prophets, 1 Kings xix. 16 ; oetaphorically denotes, any that have a singular call, or consecration to Qod, who «e called o*nvo anointed, PsaL cv. 15, Isa. xlv. 1 ; and by way of excellency the Messiah (n*vD Xftms^ Unctus,) our chief Priest, King, and Prophet, blessed for ever, is 10 called as the word denotes, Dan. ix. 24, Psal. ii. 2, John i. 41, and iv. 25. Hence the name of the Anointed One, is commonly given him in the New Testament, Matt. L 16, 17, iL 4, xi. 2, and xxii 42, Luke iL 26. See also Psal. ii. 6, and xlv. 7, B, Isa. Ixl 1, Dan. ix. 25, Luke iv. 18, Acts x. 38, Heb. i. 9. See GoL li. 9, and John in. 34, 35.

Fnnn oar Lord Christ we are called Christians, because we beUeve in him, Actszi. 26; Ung made partakers* of that holy anointing, Heb. L 9. Hence made kings and priests, Ber.LG. See Isa. Ixl3, 2 Cor. i. 21, 22, Bom. v. 5, &c

3. Holy days and times; of these the sabbath is most eminent, being a day of rest, ^ serenth in a week, instituted by Ood upon the comidetingof his creating wink, Geo. ii. 3, tad most exactly to be observed by the people of Israel by the command of God; this a metafdioricaliy translated to express New Testament worship, Isa. IvL 4, and to denote |k lest of eternal blessedness, Isa. Ixvi. 23, (where there is mention also of a new moon in the came sense, which was a Jewish holiday likewise.) Hence it is said, Heb. iv. 9, tint there is a sabbatism left for the people of Ood.

I^the Jewish passover, to which the days of unleaved bread were joined, the apostle Dikes a &]r allegorical exhortation, 1 Cor. v. 7, 8, where Christ is called our passover, ^^^csose he was sacrificed and slain for us, as the paschal hunbs, which were types of the Ueaiah, were akin in the Old Testament.

The &ast of tabernacles is put for the whole spiritual worship of the Old Testa-^^ ZecL xiv. 16, 18, 19. All Christians, while they sojourn as strangers and P^SQOB in this word, do celebrate a feast of tabernacles, wldlst they long for the ^reoly dty to whidi they hasten, not with the feet of the body, but by the affection ^ the heart, and the progress of piety and good works. See Gen. xlvii. 9, Psal.

* fitroxoi, eontortet.

xxxiz. 12, and cxix. 19, 2 C!or. t. 4» 6, 8, Heb. xi. 13/14. The words of Angastin are niemorable. * " Use the world (says he) but let it not insnare you; that thou hast come into it, art upoti thy journey out of it, and that thou didst come to depart, not to tany is certain; thou art then iq>on ajoumey, let this life be thy inn, use money asatraTeller upon the road does a table, cup, or pot, and lied, that is, to leave them, not to tany with theoL

So nmch of Old Testament rites; those of the New Testament are two, Baptism and the Lord's Supper. Baptism and to baptize are metaphorically put

(1.) For the miraculous effiisioa of the Holy Spirit upon the apostles and other bdieyas in the primitive church: to the Holy Spirit is sometimes added fire, which is a symbol of its external manifestation. Acts iL 8, Matt iii. 11, Mark i. 8, Luke iii, 16, John L 33, Acts i. 5, and xL 16. Some oive a reason of the appellation from the analogical immersion, or dippng (for so fimmrt^f, 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 appellaticm is, from the great plenty and abundance of these gifts, as the baptized were wont to be plunged or dipped in water, or that tiiey were whdlj immeiged in this. Likewise because by the efficacy of the Holy Spirit, they were deansed 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, Matt xx. 22, 23, Mark x. SS^ 39, Luke xii. 50. The reason of this metaphor is likewise taken from multitude or abund^oe, as calataiities are elsewhere compared to many and deep waters, PsaL xviii 16, xxxiL 6, and box. 1, 2, Ac.

8. For the miraculouspassage of the Israelites through the Bed Sea, 1 Cor. x« 2, wfaidi . was a type of gospel baptism, &c.

From bread, (the other part of the Lord's Supper,) some think a met^hor is taken, 1 Cor.x. 17, ovt air tifns,99c$fiuh9i 96kKiiwiu9quoniamunuspanis,uniiuncofpw whiohiswordfor word (in English) thus because one bread, we being many are one body, in our translation for bemg many and one body: upon which Erasmusf in his annatations, *^ The Greeks think that we understand that bread which is the bodv of the Lord: whereas all Christians are members of Christ, as if he had corrected what he before had spoken, '(viz., we partake) for it is more to be one and the same, than partaker." And in his paiapkraae, thus; ''W^beipg all partakers oi the same bread, do decku!^, that thoo^we be many in number, yet in Ae consent (and harmony) of minds we are one bread and one body.

Others (CUasiku in Rhei. sacra, p. 434, says) more truly understand the word bread properly, and that there is an elipsis of the verb substantive (is) in this sense: there (is) one bread (in the holy suj^per:) " so likewise we being many are one body;" the Synac dearly 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 Su[^)er, is to be understood with respect to the sacramental use of it, as well as the idwtay of matter, &c.

CHAPTEB XIV.

OF A STMECnOCEE,

HAViNa lai^Iy gone through the most frequent and most eminont tropes in the scripture, piincipally metaphors, we will be more condse in what foUows, and iDos-trate each, with a few scripture examples, by whidi tke rest of that kind may be easily understood.

• Ui0r0 mmuio, nam ie capiai mmubu. Qjnklmtnuih JTc t PnUtU Gmd not, ^«.

kspiBodoAe 18 a tiope, hy which the whole is pat for part, or part for the whole. And wfaeieaB the whole is either the genus or entire thing, and part is a species, or mem« ber, we will treat of the four kinds of synecdoches in order.

A synecdoche of the genus, is when the genus is put for species, or an uniyersal for a pirtieDls^, as when,

1. The tenn all, is put for the greatest part or many; as that rule of law in the pan-deets. Quod Mafar^ *" 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. ix. 6, " And all the cattle of Egypt died;" dat 18, an that were in ihe field, as Ter. 3, and some were left, as ver. 19, chap. ziv. 26, 28, and ix. 29. Exod. xxxii. 3, " All the people;" that is, the greatest part, as yer. 26. Hence Paol uses a particular word, 1 Cor. x. /, yiz., some. See more examples, Exod. xxxii 26, with yer. 29, and Deut. xxxiii. 9, Isa. ii. 2, 3, Deut. xxviii. 64, 2 Sam. xyi. 22, Hog. yiL 4, Ac. In the New Testament, Matt. iiL 5, " Jerusalem, and all Judea, and aOtherqgion about Jordan, went to be baptized;" that is, many men of those places. line exanq>Ie8 are, Mark ix. 23, John x. 8, with yer. 7, Acts iL 5, Eph. i. 11, PhiL iL 21, and ir. 13.

1 The word off or every^ is put for the kinds of singulars, as Gen. ii. 16, ** Of eyery treeofthegaiden thou shalt eat," that is, of eyeiy kind of fruit; Gen. xxiy. 10,''AU tbe ^oods of his master were in his hands," that is, some of eyery sort; see yer. 52, 53, 80 2 Kings yiiL 9, Joel iL 8, with 1 Pet ii. 9, and Acte ii. 17, Zeph. ii. 14, Matt iy. 23, L8kxL42, AcU x. 12, Heb. xiiL 4.

An nnirexsal negatiye is also sometimes to be restrained and understood by a particular o^pthre, as Exod. xx. 10, " No work to be done on the Sabbath,'' that is seryile or me-dttie: as appears. Ley. xxiiL 7, 8, Numb, xxyiii. 18, see 1 Sam. xx. 26, with 1 Kings a. 11,12, Jer. yiiL 6, Matt y. 34, "Ye shall not swear at aU;" that is, rashly and ^, Matt X. 26, Luke yii. 28, John i. 81, iiL 82, 33, xy. 5, and xyiil 20, Acto xxyii. 3,2 Thess. SL 11. Always is put for often, Luke xyiiL 1, and xxiy. 58, and every •here for here and there, Acts xxyiiL 22,1 Cor. iy. 17.

Nimes of a lazger sigdfication are put for those which are of a narrower, as flesh is put lor nan, attJUthy that is, eyery man. Gen. yi. 12, Psal. cxly. 21, Isa. xL 5, and Ixvi. 23, Ibtt. xxiy. 22^ Luke m, 6, Bom. iii. 20. A creature is put for a man, Mark xyL 15, CoL L 23; see Acts xii. 7, Luke xi 51, Job xiy. 14, Acts x. 12, ftc. A common name ispatfinr a proper, hence God is often called St fElJ, which signifies strong and power-H and that {mmt f|»xii») by way of eminency. Gen. xiy. 22, and xxL 33. So Christ is oOed Loid, Matt xxL 3, John xi. 3—12; and Master, John xi. 28; the "Son of Mm,'' Hstt yiii. 20; " the angel,** Gen. xlyiu. 16, the " Angel of the Lord," Exod. iii. ^ hdg. ^ 11; so " the Seed of the woman," ** Messiah," '* Seryant of God," " Pro-M" kc Moses 18 called a prophet, Hos, xii. 13.

The phnal number is sometimes put for Hie singular, as Gen. xxi. 7, *' Who would haye ■id unto Abraham, Sarah shall giye children suck ?'' tluit is, one child, as in the next veoe. Gen. xlyL 7, it b said that there went down with Jacob into Egypt, all his ^^bten and an his sons' daughters, whereas, as yerse 15,17, appears, he had but one ^^"^^t and one niece, or son's daughter.

See AdsxiiL 40, 41, with Hab. i. 5, Matt ii. 23.

Some geoeial yerba are put for specaal, as to say for to command or admonish; Bom. ^ 3; to open is pat for to pbugh, Isa. xxyiii 24; to be, is put for toliye, Matt ii. 16, ttlto dweD, Buth L 2. To speak, for stipulation or promise, Deut xxyL 17, &c.

CHAPTEB XV.

OF A STNZCBOOBE OF TEE 8P10IX8.

A SqacDo cae of the qiedes, is when the species is put ftr the genus, or a particular for uevBToaal, and its distincti o n is oonformaUe to the former kind. As,

The wcicd sNMy is pot for all, Dan. xii 2, compared with Johny. 28, Isa. Iii 15; see ^xn. 28, and zzvi. 28, Bom. y. 18,19.

* Omnis fridtfUur/aceret guod/acU Mefor pars.

1. Words of a narrower or more special signification are put for those of a more large or universal signification. The word vw vir, a man, is the special attribute of the male sex, yet is put for any man or woman, Psal. i. 1, xsxii. 1, and cxii. 1, Jer. zyiL 5,7, Joel ii. 7, 8. Fathers are put for ancestors, Psal. xxii. 4, and cvi. 6. Father is put for a grandfather, 2 Sam. ix. 7, and xix. 28, Dan. v. 11, 18. A mother for a grandmother. 1 Kings XV. 10,13, see ver. 2, &c. Brothers for kinsmen, Judg. ix. 1,1 Chrom xii« 32, Matt. xii. 46, 47.

Jerome recites four kinds of brothers, or such as are so by nature. Gen. xxviL 11, by country, Deut. xv. 3; by kindred, Gen. xiii. 8; by affection or union of mind, Psal. cxxxiii. 1. Hence the brotherhood of one faith in Christ, Bom. xiv. 10, 1 Pet. ii. 17. Sons and daughters for posterity, Exod. i. 7, Jer. xxxi. 29. A son for a nephew, and a daughter for a niece. Gen. xxix. 5, and xxiv. 48. See Josh. vii. 24, with ver. 1. A S'^n for remote posterity. Hence Christ is called the Son of Abraham and David, Matt L 1; see Luke xix. 9.

2. A proper name is put for a common, as Abraham and Israel for the patriarchs, l&a. Ixii. 16; Paul and Apollos for aiiy gospel ministers, 1 Cor. iii. 6, see Bom. ii. 17» and ix. 19, 20,1 Cor. vii. 16, where a speech is directed to one that concerns all.

3. The species is put for the genus; as a bow and spear for all kinds of weapons, Psal. xliv. 6, and xlvi. 9, Zech. x. 4. Gold for any gift, Psal. Ixxii. 15, Isa. Ix. 6. A lion, for any great beast, Isa. xv. 9. A command, for any doctrine, 2 Pet. ii. 21, and iii. 2. Honey for any sweet thing, Exod. iii. 8, 17, and many other places. " A land flowing with milk and honey," Ezek. xx, 6,15, denotes abundance of good things ; bread for any victuals. Gen. iii. 19, and xxxix. 6, Matt. vi. 11, Luke xiv. 1, &c. A garment for any necessaries, Isa. iii 6, 7. A widow and orphan for any in distress, Exod. xxiL 22, James i. 27.

4. A certain species of number, is put for an undetermined multitude; as two for many, Isa. xl. 2, and Ixl 7, Jer. xvi. 18, Zech. ix. 12, Bev. xviii. 6. Twice, for as often, Psal. Ixii. 11. Five words are put for a few, 1 Cor. xiv. 19; and ten thousand words for prolix speech. The number seven is frequently put for an indefinite multitude. Lev. xxvi. 18, 21, 24, 28, 1 Sam. ii. 5. Sevenfold for a vast number. Gen. iv. 24, Matt, xviii. 'It Ten for many. Gen. xxxL 7, Numb. xiv. 22, A hundred for many; EcdL vi. 3, and viii. 12, Prov. xvii. 10, Matt. xbc. 29. Thousands for very many, Exod. xx. 6. Myriads or ten thousands for a vast number, 1 Sam. xviiL 7. See Gen. xxiv. 60, Numb. x. 36, Dan. vii. 10, Bev. v. 11, &c.

5. The singular number is put for the plural. Gen. xxxii. 5, Exod. x. 12j Judg. iv. 5, Job xiv. 1, Isa. L 3, and xvi. 1, Jer. viii. 7, Joel i. 4, Matt. vi. 17, Bom. iL 28, &c,

6. Special verbs are put for general, as to go in and out is for the actions of life, or fur life in general. Numb. xxviL 17, 21, Isa. xxxvii. 28, Acts i. 21, &c. To call upon God, is put for divine worship, Gen. iv. 26, Isa. xliii. 22, John iv. 23, 24, with many others.

7. The Scripture sometimes proposes any thing that is general, by some illustrious species, for evidence sake; as,

(1.) In the actions of men, Deut. xix. 5, the example of the ale slipping from the helve, and killing a man by chance, is put for any involuntary man-slaughter. See Psal. cxii. 5, Prov. xx. 10, Matt. v. 22.

(2.) In precepts and divine admonitions, Exod. xx. 12, " Honour thy father and thy mother," denotes reverence to all superiors. See Exod. xxii. 22, 26, and xxiii. 4, 5, Deut. xxii. 3, &c., Lev. xix. 14, Prov. xxv. 21, Bom. xii. 20, Luke iii. 11, John xiiL U-The '' washing of feet," denotes all sincere offices of love and humility to each other. See 1 Sam. xxv. 41,1 Tun. v. 10.

CHAPTEB XVI.

OF A SYMECDOGUfl OF TIIB WHOLE.

A Sthxcdochb of the whole is, when an entire or integer is put for a member, or the whole for any part. Which may be distinguished as they respect,

1.1 A penon or men.

12J Certain tJmigs,

3.) Places.

[4) Times. *

1. The whole person is pat for part of him, as a man for his soul, Luke xvi. 23, where the rich num Lazams* and Abraham, are put for their souls. See Luke xxiii. 43, Man is put for the body, Gen. iii. 19, (see Ecd. xii. 7,) Qen xxlii. 19. So Jesus is put &r his dead body, John xix. 42, and xx. 2,13, see verse 12, and Luke xxiv. 3.

Sometimes a tldng is said of all, which yet concerns not some, as Matt. xix. 28, ''sittiDgiipon twelve thrones," belongs not to Judas Iscariot, who yet was included becnse of the immber twelve. It is said of the church of Corinth, that they were ''ssDcdfiedby faith in Christ Jesus, called saints, enriched in aU utterance and knowledge * 1 Cor. L 2, 5, when yet the following chapters evidence, that there were many hypocrites and notorious sinners among them, Ac.

2. Put of a thing is put for the whole; flesh is put for the skin, Psal. ciL 5, idueh text describes extreme leanness, (see Lam. iv. 8.) Hence the common proverb is, he is bat akin and bone.

3. A |dace is pat for part of a place; as the world for the earth, which is apart of the lorid, 2 Pet. iii. 6, John xii. 19, Rom. i. 8,1 John v. 19. See chap. 3. sect. 2. It is pot for the land of Canaan, Rom. iv. 13, with Numb, xxiii. 13. The whole earth is put fat a great part thereof^ Isa. xiii. 11. For Chaldea, Isa. xiii. 5. The land is put for Jodea, Eos. t 2, and iv. 1, Joel. L 2. For a certain dty. Matt. ii. 6, " And thou Bethlehem (yn) the land of Juda,'' that is, a city of Judea.

The east is pnt for the Medes and Persians, and other Oriental countries, Ezek. xxr. 4 1 Kings iv. 30, Isa. ii 6, Matt. ii. 1. The south of Egypt, with respect to Jfldea, Jet xiiL 19, Dan xi. 5. Sometimes Judea is so called with respect to Babylon, Ez^ XX. 46, 47. The north, for Chaldea, and Babylon, with respect to Judea, Jer. L 13—15, xiii. 20, and xlviL 2, Zeph. ii. 13. The temple is put for the prime synagogue, Lnke il 40, see John xviii. 20.

4 Hme is pot for part of time. Gen. vi 4, " The giants from the age (so the He-bi«v) were men of renown; that is of old. Gen. xvii. 8, *' I will give unto thee, and % fieed after thee, the land of Canaan for an everlasting possession," that is, whilst the Jewish state remains, viz., to the coming of the Messiah, Gen. xlix. 10, ftc, Exod. xxi. 6, ** He shall serve him for ever," that is, to the year of jubilee, as the learned expound if- See 2 Sam. xiL 10, Dan. iL 4,'' 0 King, live for ever,'* that is, we wish you a long fife. See eh^». vi. 21, xs^'» which signifies time, is put for a year, or some years, as Cinabsa thinlEa, Luke xx. 8.

CHAPTER XVIL

Of a Synecdoche of the Pari.

A Stskcdoche of the member, is when a member is put for an integer, or part for the

(1.) vnth respect to men.

2.1 Other things.

(3.) The omunon accident of things, viz., time.

(1.) In angle men, the essential parts are put for the whole man; as the soul (vus ^tfiak) fijT man. Gen. xii. 5, 13, and xvii. 14. Exod. xii. 19, Psal. iii. 2, xi. 1, ^ XXV. 13, Isa. IviiL 5, Ezek. xviii. 4, Luke vL 9, Acts ii. 43, and many other places, fe Sometimes it is said that the soul may die or be kUled, Numb, xxiii. 10, Judg. xvi. 30, Job xxxvi. 14, John iv. 8, where the body must be understood. It is put for any l«e,Gen.L24,&c.

A body is put for man, Exod. xxi. 3» where the Hebrew is body. See Bom. xii. 1, 1 Cor. TL 15. James iii. 6.

The integral parts of man, are put for the man or hia body or flesh; Gen. xm 13, FaaL xvi. 9, Prov. xiy. 33. See Acts ii. 26, 31, John vi. 51, (which is expomided, Luke xzii 19, 2 Cor. viL 1.) Flesh is put for the whole man, Gen. vi. 12, Luke iS. 6, Bom. uL 20. 1 Cor. i. ^9; for every living creature. Gen. vi. 13,17. Blood is pot 1(7 man, Psal. xdv. 21, Prov. i 11, Matt xxviL 4, Acts xvii. 26.

The head is pat for man, Judg. v. 30, 2 Eiogs il 3, 2 Sam. i. 16, Acts xviii. 6. See other examples. Gen. xix. 21, Matt, xil 16, Prov. viii. 13, Tit. L 12, Judg. v. 30, Gen. xxxi. 20, where the Hebrew is, '' What hast thou done, that ^oa hast stolen away my heart when he meant himself, as verse 27, Chaldee, " Thou hast stole myself.'*

See Luke xxi. 34, Prov. 1.16, and vL 8, Isa. lii. 7, Rom. x. 15, &c.

The tribe of Ephraim is put for all Israel, Isa. vii. 2, 5, 8, 9, and ix. 9, because the royal seat, viz., Samaria was in it. So is Joseph (of whom Ephraim descended) Psalt Ixxx. 1, and Ixxxi. 5. See Amos ▼. 15, and vi. 6, Jer. vi. 1.

The general is put for the army, Exod. xviL 13, Josh. x. 28, 40,1 Sam. xviiL 7.

2. Part of a thing is put for the entire thing. Asmv a field, for a land or country, Gen. xiv. 7,1, Sam. xxvil 7.

A comer for a tower, Zaph. i. 16, and iii. 6, Zech. x. 4, because it has strong comers.

The baptism of John is put for his whole ministry, Acts i. 22, x. 37, and rriiL 25, &c

A nail for tents; because they are fastened with nails or stakes, Zech. x. 4.

Stones are put for the entire building, Psal. cii. 14.

The well for a dty, Amos L 7, 10,14, (with verse 12, and ii. 2, 5.

The gate for a city. Gen. xxii. 17, Deut. xii. 12, and xiv. 27—29, and for the in< habitants, Buth iii. 11, and iv. 10, Isa. xiv. 31.

A rafter is put for a roof, and consequently for a house. Gen. xix. 8.

Part of time is put for time, either indefinite or certain.

A year is put for time, Isa. Ixi. 2, and Ixiii. 4, Jer. xL 23.

A day is put for time. Gen. viii. 22, 2 Engs xx. Psal. xviii. 18, Matt, ii 1, Acts v. 36, 37.

A day is put for a year, when there is no addition of a numeral word. Gen. xl. 4, Exod. xiii. 10,1 Sam. i. 3, Lev. xxv. 29, Judg. xvii 10, 1 Sam. xxvii. 7. Yet Amos iv. 4, three days signify three years with respect to the law, Seut. xiv. 28.

The Sabbath is put for the whole week, Luke xviii. 12.

The morning for continual time, PsaL ham. 14, Isa. xxxiii. 2, Ecd. xi 6, Lam. in. 23.

Evening and morning are put for the whole day and night. Gen. i 5, &c

An hour is put for time, John iv. 25, v. 25, xvi. 2, and xvii 1,

And for a little space of time indefinitely. Gal. ii. 5,1 Thess. ii. 17, Phil, verse 15.

CHAPTEB XVIII,

OF A GATAOHRESIS.

HiTEEBTo we have expounded the kinds of tropes, now we are to treat briefly of their afifections. Which are,

Gatachresis,

Hyperbole, and an

All^iy. Wluch three words signify in English

HaxshnesSi

Boldness, and

Contimiatioo.

KMvaxf9^f Caiaehresis^ is called in Latin ofttinb/an abuse, not as if the sacred scrip-tore had abused any words, bat because the thmgs that are catachrestical, differ in some things from the custom of speaking tropically, and have a harder utterance and coherence. The s^le of scripture is most holy, and pure of any blemish, or undecency, of which take a few examples of a threefold Idnd.

1. With respect to the acceptation and signification of words. Lev. zxvi. 30, the fingments of idds are called carcases, by a hard metaphor, alluding to the carcases of men before mentioned. Dent. xvL 7. To boil ^ is put for roasting the paschal lamb, which was O0t to be bofled, but roasted, by the command of God, Exod. xu. 9, &c. live flesh, (in the Hebrew text,) is put for raw flesh. 1 Sam. ii. 15, the vrater, which the three vortfaies of David brought with the peril of their lives, is called (by a harder metonymy,) their Uood. Job iv. 12, '* Now a word was brought by stealth to me/' he speaks of that angelical oracle that came secretly to Eliphaz. See more examples, Psal. Ixxxviii. 5, wiwre he calls ^forsaken] " free," &c.. Matt. xii. Bom. vii. 23, " Indwelling sin," is called aliw, because it has a land of command upon a man while he lives, unless the power of grace restr^bs it See 1 Cor. xL 10, the covering of a woman's head, is called iImvioi, ''pcnrer," (because it is passively a sign of her b^ng under command of the man,) by a catadnestical metonymy.

Sin is called fukn, the members, which are on the earth,'.by a metaphor, see Col. ii. 11.

2. With, respect to the joining of the words when some words (in a metaphor especially,) are joined together, which seem not so well to correspond, as Exod. v. 21, wl^e it ii said to stink in tiie eyes, which better agrees with the nostilb, which denotes great trerseness. Exod. xx. 18, " And aU 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 aee a foice. Rev. i. 12. See more examples, Matt. vii. 21, 22, and x. 15,1 Tim. vi. 19, 2 Cor. V. 7, 2 Tim. ii 19, &c.

With respect to the change of words. This belongs to the writings of the Kew Testament, and the Greek tongue, in which certain words are used to signify different tbings, beoose one and the same Hebrew word, (whence that speech was taken,) may so i^mfy. Thus A/Mtf (Atones) secula ages^ are put for the world, Heb. i. 6, beotuse the Hdmr cAo signifies both ages and the world, Ecd. iii. 11. ^ufiw, gratis, ** fireely," is pot fat mmtt, Jrtutra, " in vain," GaL ii. 21, from the Hebrew word sari which signifies t)oth, viz., (fneely,) as opposed to merit, price, or reward, and, (in vain) as it is contra* disdogaished, from the hoped efiiect or event, Psal. dx. 2, 3. See more examples, Bev* xiy. 8, and xviiL 8, compared wih Job vi. 4, Matt vi. 34. A word that signifies malice^ is pot &r affliction, because the Hebrew word ^^srk signifies both. See Amos iii. 6,1 Cor. XT. 54, with Amos i. 11, Heb. xi. 31, James ii. 25,1 Cor. ii. 6, and xiv. 20, Col. iii. 14» a&d IT. 12,1 John iv. 1&—20, with Judges ix. 16, and Prov. xi 3, &c.

M«

CHAPTER XIX.

OF AK HTPEBBOLE.

Hyperbole is that afiection of a trope, by which, with greater access and enlargement y to amplify or extenuate things, a word is carried, or used, very far from its proper fttsd native signification. Here we are not to take away an hyperbole from the Holy ^'nptare by that pretext, that is, a kind of lie, extolling or depressing a thing more than ^ tme; for we are to observe, that this kind of speech, (as tropes are) is accommodated i&ore to make expressions efficacious and powerful, than with any purpose to deceive, for ^ is inconsistent with the goodness and truth of its most true and blessed Author, the Wd God; and that there is no disagreement between the mind, and the words spoken, ^l&eli is the thing that constitutes a lie. 'I^ is a twofold spedes of an hyperbole.

(1.) Amplification, which the Greeks call ow^iKrif, Auxesis, and extenuation, which tbey call gAMtvats, Meiosis,

Examples of this auxesis or amplification are partly rhetorical, partly lo^cal. Sach as relate to rhetoric are either in single words, or in a conjunct phrase. To single words these belong.

War is put for any private strife, James iv. 1, which answers the Hebrew word cn^ which is taken in this sense, Jer. i. 19, and xv. 20. Heaven is put for very great height, as on the contrary, an abyss or hell, for great depth or dejection. Gen. xi. 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. i. 28, and ix. 1, Psal. cviL 26, " They mount up to heaven, they go down to the depths," which denotes the vehement and dreadful tossing of waves in a storm. Isa. IviL 9, " Thou didst debase thyself to hell," that is, to be 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 Mngs xri 7, &c. See more examples, Matt, xl 23, Lam. ii. 1, Luke x. 21,1 Sam. v. 12, 2 Chron. kxviii. 9, Rev. xviii. 5, Isa. xiv. 13, Jer. li. 9, 53.

To vomit up is put for reoompence or payment of what a man has eaten, Prov. judii. 8.

Matt. xix. 12, " To make one's self a enuuch," is put for, to suppress nregular lusts, yea, there are some, who by the gift of God, have gift of continency; this is a metaphorical hyperbole used by Christ, xar arrctfmxXeivn, by way of atanadasis. James iii. 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. iv. 29, Ruth iv. 6.

To rob wvknfftk, is put for to receive, 2 Cor. xi. 8. This is a great auxesis, for he names the acceptation of due and moderate salary, depredation, or robbery.

Rivers of oil are put for abundance of all good things, Job xxix. 6, Micah vL 7, where there is a more illustrious exaggeration, *' ten thousands of rivers of oil." Thunder is put for the strong neighing of a horse. Job xxxix. 19. A tower is put for a very high place, Nch. viii. 4, &c.

In a conjunct phrase, we have these hyperboles, Gen. xli. 47, " And in the seven plentiful years, the earth brought forth by handfuls;" as if he had said, tliat from one grain they had gathered a handful. This hyperbolical speech denotes great increase; see verse 49.

More examples you may read, Gen. xlii. 8, Exod. viii. 17, Judg. v. 4, 5, (with Numb. XX. 18—21,) XX 16,1 Sam. vii. 6, Psal. vi. 6, and cxix. 136, Jer. ix. 1, Lam. iii. 48, 49, &c. 1 Sam. xxv. 37,1 Kings i. 40, and x. 5, Isa. v. 25, with Deut. xxxiL 22, Lam. ii. 11, £zek. xxvii. 28, 2 Sam. xvii. 13, 2 Kings xix. 24, Job xxix. 6, and xl. 18, Isa. xiil. 13, xiv. 14, xxxiv. 3, 4, 7, Ezek. xxvi. 4, xxxii. 5—^, and xxxix. 9,10, Amos ix. 13, Nahum ii. 3, 4, Gal. iv. 15.

A logical hyperbole, which is used in proper words, shall be considered,

(1.) With respect,

1. To hyperbolical comparisons, when one thing is compared with another, wbidi can, bear no tolerable proportion with it, as Gen. xlii. 16« " And I will make thy seed as tbe j dust of the earth, so that if a man can number the dust of the earth, then shall thy seed also be numbered.*' The sense is, that the seed of Abraham should be a ver}' great multitude, because innumerable, or not to be numbered. But inasmuch as it is com« ^ pared to the dust of the earth, it is hyperbolical, because, as Augustine* says, ''it is obvious to every one's sense, that the numbers of the sands (or dust) is incomparably beyond the num« ber of human kind, from Adam to the end of the world, much more beyond the number of Abraham's seed, whether natural Jews, or believers, who are called his seed, because

• Uh 16. de GV. Lei. e. 21.

they believed ashedid. The same comparison of the sand of the sea, and the dost of the earth, b to be read. Gen. xzii. 17, and xxviiL 14, Jadg. yii. 12, 1 Sam. xiii. 5,1 KingB xf, 20, 29, 2 Chron. i. 9, Job xxix. 18, Psal. Ixxviii. 26, 27, Isa. zziz. 5, Jer. xy. 8, Heb. xL 12, Ac. So other comparisons, swifter than eagles, 2 Sam. i. 23, Uiat is, Saul and Jonathan; Jer. iv. 13, Lam. It. 19. See 1 Kings x. 27, see ver. 21, 2 Chron. i. 15,ix. 20, Ac., Job Ti. 3, xli. 9, Hab. ii. 5, Lam. iy. 7, 8.

2. In certain hypothesis, where, for emphasis sake, the things are amplified more than really they are or can be, Psal. cxxzix. 8—10, "HI ascend np into heaven, then art there; if I make my bed in hell, behold thou art there. If I take the wings of the morning, and dwell in the uttermost part of the sea: eren there shall thy hand lead me, and thy ri^ hand shall hold me.*' Now no man living can ascend nnto heaven nor de* scoid into hdl, nor take wings, and fiy as fast as the morning. But these things are mentioned by way of hyperbolical fiction, to iUostrate the infiniteness and omnipresence of God, wludi no man can avoid or fly from. There is an hyperbolical expression or hypo* tbesb, Prov. xzvxL 22^ which denotes that no endeavours will reclaim or bring men ob-dnxste in folly to the right way. That hyperbde, Obad. verse 4, denotes the certainty of (inrine judgment against the Edomites. See Jer. xlix. 16.

Matt xvi. 26, " But what is a man profited, if he shall gain the whole world and dttll lose his own sonl?** by the word world, all the power, riches, pleasure, and precious tfaJDgs there, are to be understood in one word, ^d by this hypothetical hyperbole, the most grievioos state of the wicked, that (by these toys which are transient) forfeit eternal life, is denoted. See Mark viii. 36, Luke ix. 25,1 Cor. iv. 15, and xiii. 1, 2, GaLl8,ftc

3. In some others, 1 Kings xx. 10, as that thrasonical or boasting speech of Benhadad, ting of Syria, to the king of Israel is recorded, that ** the dust of Samaria should not snifice for handfals, for all the people that follow me." This is a high piece of hyperbo* licsl boasting, as if he had said, all your land can be brought by handfiils, by my ^n^Jf yea, shall not be enough for the numbers of bearers, (so great is my host); how ea% therefore shall I overcome you ? Hos. ii. 17, there is an hyperbole which denotes the contempt of idolatry, that will be, and that their names shall not be used with any rererenee, which must be the meaning, for Paul names Baal, Bom. xi. 4. See Acts vii. 43, fc.

Uatt V. 29, ** If thy right eye offend thee, pluck it out, and cast it from thee;'' verse 30," If ri^t hand offend thee, cut it off, and cast it from thee," Ac. Christ would 0^ have a man maim his body, but by this hyperbolical precept intimates the great l^ciooosness and extreme danger of scandal or offence, and that we are by any means to aroid it, and part from all occasions of giving it. That hyperbolical expression. Matt. ^. 2, denotes extreme destruction and raising of the foundation. See Hag. ii. 16, ^ i. 6, and Luke x. 4. Of which before, in Hie metonymy of a sign.

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John xzi. 25, " And there are also many other things which Jesus did, the which, if tlKj should be written every one, I suppose that even the whole world itself could not contain the books that should be written." Some expound this of the capacity of the aadeistanding, (hence Theophilact expounds x**f^^ wvrott to understand, as the same vjrd rendered here contained, is taken. Matt. xix. 11, 12,) that the sense may be that ^ vould never be such an one in the world, that could comprehend all in his mind Ittcaase of the variety and multitude of the things done and spoken by Christ, the world ^ netonymically put for the men, and books for their contents.

Others onderstand it of local capacity, properly so called, that the whole world was tt)t big enough to contain all the books, if in every circumstance all the sayings and •'^ of Christ were written, which explication is savoured by the pronoun (owroy itself) ■^ to the world: take it Wch way you will, it is an hyperbolical expression, espe-^7 in the ktter sense. Some compare Amos. vii. 10, with it, *' the land is not able to Wall his words," &c:

By that hyperbolical wish of the apostle, Rom. ix. 3, his great and exceeding love to *« laaeKtes is not^d. See Gal. iii. 18,14, Jude verse 23, &c.

Examples of a MeUms w ExiemuUian,

1. To a ihetorical meiosia belong such things as are by any trope extenuated, or lessened, as Qen. x?iii. 27, " Behold I have taken upon me to sp^ onto the Lord, which am but dost and ashes," that is a most low and abject oreatoie. It is a meti^hor or a metonymy, and allndes to the first creation of a man, out of the earth.

So to be exalted out of the dust, denotes to raise one of the meanest sort of men to honour, 1 Kings xyL 2, Psal. cxiiL 7, 8; 1 Sam. xziy. 14, ** Whom dost then pursue? after a dead dog, alter a flea,'' as if he had said, that it was beneath (or unworthy) lo great a king to pursue me, tlutt am but weak and mean, with so great a troop.

Psal. xxiL 9, " But I am a worm and no man," that is, a most afflieted man, trampled on by the enemy, like a worm, Ac., so Job xxr. 6, Isa. zli. 14.

2. A local meiosis is when for extenuation sake, a comparison is made with a Teiy little thing, as Numb. xiii. 33, " Wesawmen, and we were as grasshoppers befeiethem:*' that is of small stature in comparison of those giants, See Inl xL 15,17, PsaL cxlrr. 8,4

8. Examples of grammaticahneiosis, are 2 Kings xviiL 4, ** and he called it, (pen Nehustan) little brass," by a dhninntiye word, by way of contempt of the fanien serpent that was made an idol; of these diminutiyes these are many in the Hebrew text, bat we leave them for critics.

Some is put for a great many, Rom. iiL 8,1 Tim. iv. 1.

Somebody is put &r an eminent man. Acts v. 86, " Boasting himsdf somebodly,'' u Acts viii. 9. So Pindarus says, ri^trtf, riS««oSffif ;a-Kiaffori^iv«^MrM, that is, whatis Somebody 7 What is nobody 7 Man is the dream of a shadow.

Sick h put for one dead in sin, or desperately bad in his spiritual state for these that are said to be ungodly, Isa. L 5, sinners, and enemies, verse 10. These few instancesof many we note for the illustration as this trope.

CHAPTER XX.

OF AN ALLEGOBT.

AAAHropiA, an allegory, with respect to its etymology or derivation, signifies that when one thing is said, another thing is understood. It is the continuation of a trope, espc-dally of a metaphor, and although metonymies, ironies, and synecdoches are likewise continued, yet not so fi^quentiy, nor with that emphasis, as in the other florid tropes, therefore we will in a particular chapter treat of this continued metaphor,not so mudi to show the fountains whence the allegories are taken, (for that I presume is abundantly shown where we hare treated of metaphors) but to discover and exphun some difSculties in it, and show its peculiar nature.

These allegories we will (Ustinguish into simple and allusive. The inmple we call such as are taken torn any natural things. The allusive we call such as respect other things, whether words or &ct8, and are from thence deduced into a translated description.

Exampks qfa rimph Allegory.

Gen. iii. 15, " And I will put enmity between thee (0 serpeht I) and the woman, and between thy seed and her seed; it shall bruise thy head, and thou Shalt braise his heel." The first promise of the Goi^ and the wholq mystery of redemption to come, is proposed by Ood himself in this aU^xy. Here are almost all tropes in these wonis,

especially the oontiiniatioii of a metaphor. When Jehovah speaks to the serpent, he un<* deistands the Devil, either by a metonymy, because the Devil lurked in the serpent, and by it spoke to Eve; or by a metaphor, because the natural serpent was cursed by the word of God, verse 14. And so made abominable to the race of man, and so bore the figure of the Devil, whence the Devil is called a serpent and dragon. Rev. xx. 2. By the woman mankind is meant (by a synecdoche) because mankind was to spring from those protoplasts or first-formed parents. Eve being called the mother of all living, Gen. iii. 20. The enmity denounced denotes the serious wiU of God to deliver men in due time from the power of the Devil; see Acts xvii. 26, 27, and xxvi. 18. He mentions the woman only, because she was first seduced to sin, as she confesses, verse 13; and to provoke her the more against her conqueror. By the seed of the serpent, the whole power and troop of devils and wicked men, who study the overthrow of Christ's kingdom, is metaphori(»dly represented. By the seed of the woman, by way of eminepcy, itar •{•xn^ the Messiah^ the Son of man, is metonymically understood, who also was to destroy the devil's machi-nationa. The enmity between him and the serpent's seed, intimates God's immutable decree of man's redemption by Christ. The metaphor is continued mvt ipsum. It (that is, the 9^ sememy seed of the woman, mentioned immediately before) shall bruise thy head» and thou shalt bruise its heeL The first phrase (it shall bruise thy head) metaphorically (ledares, that Christ will destroy the power of the devil, for as a venemous serpent when his head is bruised or broken, has neither strength or life; or the devil's power being broken, they can no longer hurt or destroy men.* But more particularly,

By the head of the serpent is meant sin and death, for as the serpent's poison and

power of biting Hea in its head; so the devil's poison is sin, which infects and destroys

the whole man: hence it is deservedly called the poison of dragons, and the cruel venom

of asps^ Dent. xxxiL 33, where note, that in the Hebrew vmti af head, is put for venom,

and the epitliet cmel, is added, as if there were a perfect allusion to the head of that most

cruel serpent. Gen. iii 15. Therefore when Christ takes away sin, he breaks the head of

that mfernal serpent: see John iii. 8. And because the serpent's Ufe and strength lies in

bis bead, and because the head is the supreme and most noble member in a creature, by

whose virtue and influence the whole body is governed, it is put for power, dominion, and

taperiority. Dent. zxviiL 13, 44, Lam. i. 5. The power, strength, and dominion of the

devil against men, consists in death or killing, Heb. ii. 14. Therefore, when Christ

aib<dishes sptritnal death, he breaks the serpent's head, (viz., his power to destroy men

spintnally,) See 1 Cor. xv. 54. The other phrase (and thou shalt bruise his heel) denotes

the Banner and medium of effecting men's salvation, viz., his passion, and most bitter death.

Clinst is proposed asamagnificent hero, who, as it were, withhis feet, tramples on the serpent,

aad breaks his head. Ajad as a serpent, when trampled upon, resists with all his strength^

vhile he has any life, wresting and winding himself, spitting poison, and biting his enemy;

so Jehofah intimates, that the devil would do so, by this phrase; as if he had said, thou

shait defend thyself with all thy might, and use all endeavours to destroy thine enemy, the

Messiah, (whilst 1 indulge thee for fallen man's sake to use thy worst), neither shall he

escape nnhart, for he shall suffer a most ignominious death, by thine instruments: but this

vill not profit thee, for then shalt not be able to touch his head, but only one of his heels,

^ is, the less principal part, will in some measure be hurted by thee; but my divine

ftanipoienoe shall cure that wound, by giving him a glorious resurrection from death, and

bj my gb^l, declaring him to the whole world to be conqueror of hell, and all its powers:

whereas tinm shalt utterly perish; not only thy heel, but thy very head shall be broken.

We have insisted the larger upon this great oracle of divine truth, because it is the fi^Qodation of the prophecies concerning the Messiah, and all our hope and comfort, which we hope shall not seem tedious to the pious reader.

Gen. xlix. 11, 12, *' Binding hia foal unto the vine, and his ass's colt unto the choice ^; he washed his garments in wine, and his clothes in the blood of grapes,—^his eyes >haJI be red with wine, and his teeUi white with milk." In the last words of the P^tnareh Jacob, there are many things spoken allegorically in this chapter, of which tbese words aro most emphatical, which are spoken in the blessing of Judah; which the Babbies and some Christians understand by an hyperbole of an earthly inherit-

^ rid. Grmm. Saer. page 869. f Tkesmmt wprd in Gen. iii. 15.

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anoe, and the great plenty and fecundity thereof; bat verse 10 shows tbk to be a clefir prophecy of Shiloh or the Messiah to come of the tribe of Judah; and surely the patriarcb from so exoellent a subject would not slip into the mention of those vain, earthly things-— and what he says of '* the redness of eyes with wine," it is reckoned amongst wickednesses, Prov. xziiL 29, because a sign of drunkenness, which the patriarch (^ severely taxed his son's sins, verse 4, 5), would not reckon among his blessings.

This is therefore an allegory, and is to this effect expounded by the learned Brentius; " Binding his foal to a vine;" this is a description of peace and tranquillity in the kingdom of Christ. See Jer. xxia. 17, and Zech. iii. 10; for in wars, they do not bind foals and asses to the vines, when men cannot dwell under their own vine and fig-tree, which are destroyed, which denotes the peaceable administration of Christ in his kingdom. See Isa. ix. 5.' This is not to be understood of external tranquillity, but partly because Christ establishes his kingdom without warlike arms, by the preaching of the Gospel; and partly because it Inrings peace and tranquillity of conscience. ** He shall wash in wine,* this is a description of abundance, and the vile esteem of worldly thmgs in the kingdom of Christ. But we are to understand it of the abundance of spiritual things, as remission cims, righteousness. Matt. vi. 33, Psal. xlv. 2, &c.

Some expound this of the pasnoa of Christ ;-*->the vineyard of Christ is his diurch, Isa. v. 1, xxvii. 2, and Ixv. 21, Matt. xx. 1; and Christ is the Vine into which the branches are grafted, John xv. 1, 4, 5, and the meaning, say they, is, Christ compares his church (be<»nseof its simplidty, humility, and the burdens of trouble which it is forced to bear in the world) to an ass, which he will feed with most sweet grapes and spiritual joy, or inebriate it, that being rendered courageous, it should despise death, devils, hell, and perse-cntionSy-^and so Christ will wash his garment in wine, and his cbthes in the blood of grapes,—^that is» will pour his most precious blood upon his garments, viz., his flesh which his Deity puts on as a clothioig, which will afterwards be excc&ent spuitual wine to comfort and refresh the frdthfiiL *' His eyes will be red with wine." that is, in his passion, for then he had no form nor comeliness, Isa. liii. 2, viz., when whipped, spit npon, and crowned with thorns, and carried about in disgrace by Pilate^s order;—^ao he was deformed for others' sins. But inasmuch as " in him was found no spot, nor was guile found in his mouth," 1 Pet ii. 22. His teeth are said to be white with milk, verse 12. Whiteness signifies purity and innocence, Ac, see Isa. baiL 1—3, &c

Eccl. xii.; there is an all^orical description of old age and death. Versa 2, by *' the darkness of the sun, light, moon, and stars," the languishing and consumption of vigour, strength, and judgment is denoted; verse 3," by the trembling of the keepers of the house; and the bowing of strong men," the weakness of the hands, knees, and arms is signified, (see Isa. xxxv. 3), which are keepers of the body from hurt. " The ceasing of tbe grinders, because ifew," denotes the decay of the teeth, or their being almost gone. *' The darkening of those that look out at the windows," betokens dimness of sight, tiie eyes being the windows of the body; verse 4, ** the shutting of doors in the streets," betokens the contraction of the lips, and tiresomeness in speech. " The lowness of the sound of griod-ing," signifies debility of voice. *' Biring at the voice of the bird," denotes want of sleep, for old men scarce sleep half the night, and are easily awaked by the cock's crowing. ** The bringing low of the daughters of music," denotes dulness of hearing, and that those ears that cmild judge of music, delight not in it. (See 2 Sam. xix. 35). Verse 5, ** to be afraid of high places," signifies difficulty in going. " The flower of the almond trte shall flourish," that is grey hairs. " The grasshopper shall be a burden," that is, the back-bone shidl bend and grow weak, so that it cannot bear any burden. '* Desire shall fail," that is, appetite to meat, and other things, (2 Sam. xix. 35), then follows a description of death, &c. In the book of Canticles there are many continued metaphors or allegories that are very emphatical and obscure, yet contain many deep mysteries. It bemg a spiritual poem, setting forth the love of Christ to his church, Ac., about which the reader is referred to our En^sh expositors. See other allegories, Isa. xxviiL 20, Amos iii. 12, Isa. xxxviiL 12, Jer. xL 16, and xiL 5, Ezek. xvL 3, Hos. xiiL 15, Zech. xiv. 3, Ac.

In the Old Testament yon may find these all^ries besides, Deut xxxii 13,15, 22, 82,33,41| 42, and xxxiiL 19, 20,24,25, Judg. viiL 2, and xiv, 18,1 Kings xii 11,14.

2 IQngs xix. 3, Job iy. 10,11, xx. 12, &c,, xxvii. 20, ftc. xxix. 14, &c., and xxxviil. 9, 10, Pad. xxiiL 1, Ac, IL 8, 9, Ixix. 1—3, Ixxv. 8, 9, Ixxx. 8, &c., ex. 2, 3, and cxxiiL 3, PrOT. lii. 8, and ix. 1, Ac, EccL xi. 1, Ac, Isa. i. 5— 7, 22, Ixvi. 6,7. xiv. 29, XXX. 33, xxzii 22, xxxyi. 6, xliL 3, xIt. 8, liy. 11.12, It. 1, 2,12,13, and lix. 5, 6, Jer. iy. 11,12, y. 6, yL 28---30, xii. 9, and L 17, Ezek. xiii. 10, &c., xyil. 3, &c., xxii. 19, Ae^ zxiiL 2, Ac., xxix. 3, Ac, xxxL 5, Ac. xxxii. 3, Ac., and xxxiy. Ac.

In tbe New Testament, Matt. iil. 10,12, y. 13, yii. 3—6, ix. 15. Ac, xii. 43, Ac, and XT. 13, Lake ix. 62, Rom. xL 16—18, Ac, and xiiL 11,12,1 Cor. iiL 6, Ac, y. 7, 8, and ix. 26,27,2 Cor. iiL 2,3, y. 1, Ac, x. 3—6, and XL 2, Gal. iy. 19, y. 15, and vi. 8,9, £|^ yi. 11, Ac The explication of all which, (at least for the most part) may be taken from oar treadse of metaj^ocs, so that we shall leaye them to be improyed by the studious reader.

Examples of an allusive AUegory.

Psal. xi. 6, '* Upon the wicked he shall rain snares, or coals, fire and brimstone, and tk ^iiit of terrors, the portion of their cup," (so llie Hebrew.) This is an allegorical descnption of the grieyoosness of their punishment, by allusion to the destruction of Sodom, as Isa. xxxiy. 9, 10, Ac, see Psal. xx. 3, where by an allegory of " bumt-offer-mgB," Ac, prayers are meant. More examples, Psal. 1. 3, and Iy. 9, Isa. x. 24, where be iJlodes to Moses's rod; see yerse 26, Isa. xxiy. 18, with Gen. yii. 11; Isa. xxyi. 14. widi Exod. xiy. 13; Isa. xxx. 22, with Exod. xy. 20,1 Sam. xyiii. 5, Psal. Ixyiii. 25, 26, with many others.

In the New Testament you haye these examples. Matt. y. 22, which allegory alludes to the Ibnn of dyil judgments amongst the Jews and their punishments. Matt. yi. 17, Qinst allades to the hypocrital practices of the Pharisees, who deformed their fiices when t% fisted, yerse 16; &e sense is that you must not imitate them.

In the New Testament worship, there are frequent allusions to that which is proper to tk Old Testament, as was shown, chap, xiii., of a metaphor, Isa. iy. 5, there is an alle-goncal description of God's protection of his diurch by allusion to the pillar of a doud and fire, Exod. xiiL 21, see Isa. xL 14—16, and lii. 11, with 2 Cor. yi. 17, Isa. liy. 1, 4, 5, ^ see Gal. iy. 26, ZI. There are other all^ries, Isa. liy. 2, from enh&rging of tents; from the inhafaitii^; of desolated cities, yerse 3, 5; laymg the magnificent foundation, yerse 11» 12; where there is withal an hyperbole J see Matt. xyi. 18, £ph. ii. 20, 21, from the ^b^ition of hostile instruments, yerse 16,1/. See Isa. Ixi. 6—9, see Hos. ii. 15, Amos ol13— 15, Zech. xiy. 10,11,2 Cor. iii. 13, where is the description of the New Testa-mest dmrdi; diere is an allusion to the yail of Moses, see John ix. 28, Ac^ the sense of wludi slkgoty is that as the Jews could not behold the faco of Moses because of the yail, so the csBosH Jews (those Xf <(mo|Aa;^i, enemies of Christ) could not see the splendour of this spiritual Moses, (that is, the chief and scope of his writers) and do not understand t^ Jesos Christ is our Sayiour, because of their willing bUndness of mind, which as a vsfl keeps the shinings of that light from their hearts, which cannot be tsJcen away but i^tne cenyersion. Then, by way of antithesis, says, yerse 18, that we (yiz., his dis-<9^) with open &ce behold.his glory, Ac. See yerses 7—9,18, seeGal. iy. 28, 31, with renes 22—24. See also another allegory, Key. yii. 15, where there is an allusion to the I^ritial ministry in the Old Testament temple.

0 3

CHAPTER XXL

OF A PaBAMIA OB PBOVEBB.

The generical consideration of trope with respect to its continnation we haye treated of in the last chapter; the special consideration of it, we will treat of in this. Which is either according to conunon use, and called pansmia, proverh, or an adagy; or with respect to its ohscurity, and is called fenigma or a riddle, or ohscure allegory. The Hebrews call it Voo meshal^ Ezek. zi. 22, and xviii. 2, from the root *nn which takes its signification from comparing or ruling, that so Voo may be a proverb, or a comparative speech or likeness, or as it were xtf iot ww/ah, a ruling tetUence^ which has the principal place in a speech, and by its weight and gravity it makes it more Ulustrious. What other acceptations this word hath, shall be shown (with divine assistance) in the second volume of this book. To the sense we hold to, the word wafvyum. 2 Pet. ii. 22, exactly agrees, with some think is derived wotf» to 9SfMS, a via, from, or out of the way; that is, a departing from the vulgar or common way of speaking, or as others think from vaf» otfAot,* prceter vel juxta primum verbum, (for otfjios signifies also a verb,) and from its sense is, as it were, another word and sense, as a proverb is called.

In proverbs words properly taken, or tropes, or their affections, are used; which last only concern us in this place. And both are either entire sentences or proverbial phrases, which by common use, are brought into a sentence.

Proverbial sentences are to be read in Gen. x. 9, and xxii. 14, Numb. xxi. 27,1 Sam. X. 12, and xxiv. 14, 2 Sam. v. 8, and xx. 18, Jer. xxxi. 29, Ezek. xvi. 44, and xvziL 2, Luke iv. 23, John iv. 37, 2 Pet. ii. 22, in which places the Holy Spirit affirms that those sentences are become proverbs. There are other phrases w^iau ytvyuau, to which the title of proverbs is not annexed, yet because of their emphaticalness, they are so esteemed: as Deut xxv. 4, 1 Kings viii. 46, and xx. 11, 2 Chron. xxv. 9, Job vi. 5, xiv. 19, xxvii. 19, and xxviii. 18, Psal. xlii. 7, and Ixii. 9. Such is that famous sentence Psal. cxi. 10, '* The fear of the Lord is the beginning of wisdom." See Prov. i. 7, and ix. 10, with Job xxviii. 28. There are many in the book called ^^oo, the proverbs of Solomon, as Prov. i. 17, 32, iiL 12, vi. 6, 27, x. 5, 13,19, 25, xi. 15, 22, 27, xii. 11, 15, XV. 2, 33, xvu. 1, 10, 19, 28, xix. 2, 24, xx. 4, 11, 14, 21, 25, xxii. 6, 13, xxv. 11,16, 27, xxvi. 4,10,11,14,17, 28, xxvii. 6, 7, 8,10,14,17, 22, xxviii. 21, xxx. 15, &c.

So in the book of Ecclesiastes, chap. i. 15,18, iv. 5, 12, v. 2, 6,8—10, vi. 9, vii. 17, ix. 4,18, X. 1, 2, 8, 9,15,19, 20, xi. 3, 4, 6,7, »i. 12.

In the prophets, Jer. xiii. 23, and xxiii. 28, Ezek. vii. 5, Micah vii. 5, 6, Habak. iL 6, Mai. ii. 10.

In the New Testament, Matt. v. 13—15, vi. 3, 21, 24, 34, vii. 2. 5, 16, ix. 12,16, z. 10, 22. 24, 26, xii. 34, xiii. 12, 57, xv. 14, xxin. 23, xxiv. 28, Mark ix. 50, Lake ix. 62, xii. 48, xxiii. 31, Acts ix. 5, xx. 35, 1 Cor. r. 6, x. 12, xv. 33, 2 Cor. ix. 6,7, 2 Thess. iii. 10, Tit. i. 15.

Here we must note that Christ and his apostles used several proverbs, or vulgar ways of ^peaking common to the Jews, which were partly written in their old books, yea, even in the Talmud, as Matt. vii. 2, Mark iv. 24, Luke vi. 38, " With the same measure ye mete, the same shall be measured to you agam,'* which is in the Talmud tract. Sanhedrim in these words, ^ otto m tto dimo mos, " By the same measure which ye shall measure, others will measure to you again." Itis very plain in the Taigum Hierosolymitanam, Gen. xxxviil, in these words; ** By what measure a man measures, by the same will others

* Beyond or besides the word.

measure to him; as to good messnie or bad measme.^ So the sentence. Matt. xiz. 24» "It is easier for a camel," Ac., is in the Talmud as Aug. Ganinius says; "only it is said there, that an elephant eannot go through the eye of a needle, for which elephant, (a beast known to few) Christ said a camel, a beast well known in Syria." And the phrase, Luke Ti. 42, Buxtorfins in Glasaatore Talmudica says, is also in the Talmud. And 2 Tbcas. liL 10, " If any will not work, neither shall he eat" Drusius, 2 Trtut. m Gen, magm. BeregelM Rabba Tract Talmud; says the same phrase is in the Tahnud. And doubtless the aposde thence took it See Adag. Sacra, written by Zehner from the whole Bibb in 5. CetUwr.

Of imTeiWal phrases. See examples, Exod. xi. 7, that " a dog should not move his tangue," was a proverbial speech, denoting profound sUenoe and peace in that place. Some refer this to a miosis. See 1 Sam. xrv. 22, 24,1 Kings xiv. 10, and xvi. 11, 2 Kings ix. 8, which kst was also a proverbial phratlb, denoting extreme destruction, even to the vilest animaL

See other proverbial speeches, 2 lOngs xiv. 26, Deut xxxii. 36, Esth. i. 22. Job xvi. 10, PsaL m. 7, Lam. iii. 39. Micah iv. 13.

See Isa. iiL 15, 2 Cor. xi. 10, Matt v. 39, Luke vL 29, with 1 Kings xxii. 24, John xTiiL 22, AcU xxiiL 2,1 Cor. iv. 11, Prov. xxvL 17, and xxviii. 21, EzeL xiii. 19. Matt iii 11. John i 27, Matt xxiii. 24.

To kick against the pricks, was a proverbial speech, Acta ix. 5, xxvi. 14, and xxiiL 9.

The phrase. 1 Cor. xiii. 15, " But he shall be saved yet so as by fire," is a proverbial speech, as if he had escaped from a conflagration. Tluit is, as Illyricus says,* " Such a lescher is together with his stubble in the midst of a terrible incendium (or fire,) these bong condemned by the judgment of God shall perish, but he by the singular favour of God, ihall be preserved, though with much hazard and difficulty.** See Zech. iii. 2, AjnoB iv. 11, Ac

CHAPTER XXII.

OF AN JBMiailA.

b a continued trope, if there be a singular obscurity it is called minyiiM, flsnigma, which signifies an obscure question, a knotty or dark speech; it is derived of atftcrkar^, which agnifies to hint obscurely, and, as it were, to speak in the dark. And that comes from «Mr, 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 x. 1, that '* she came to try Solomon with hard questions," that is, enigmas, sudi as we now treat of. See £zek. xvii. 2, Psal. Ixxviii. 2, with xiix. 4.

Jqi%. xiv. 14, Sampson 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 <^ a metonymy. By the eater and strong is meant a lion, by a synecdoche of the genus; ^ sweetness, honey, by a metonymy of die adjunct, as verse 18. Vossius after he had caOed thb an enigma, Lib. iv. InM. Orat. c. 11, thinks it was not really so, because it TO onkoown to the Philistines, that Sampson bad killed a lion, or got honey out of his c^reaas, being a thing he had told to no person, as Judg. xiv. 7,10, 17. Psal. xlix. 5, [*1 will fear in the evil day, the iniquity of my heels shall compass me about," the question K, what this evil day is, and what is the sin of iniquity of the heels ? As to the first K. Aben Ezra, by " evil day," understands *' old age,*' compared with Eccl. xii. 1. In this *^>" Why should I trouble myself with the cares of this world, for the solicitude of old ^ 'i" R. Kunchi would have it in this sense, *' why should I be solicitous for the riches ^ this world, which are its glory?" R. Solomon joining this with the next verse, thus

* aav. Script Col. 870.

e:q>oimd8 it. If the sins, whidi I do, as it were, trample upon with my iieds, and esteem light transgressions, yet in the judgment of God oonde-mn me, how miidi more do lidies condemn such as trust in them ? See Bed. ix. 10, &c.

Pro7. xxvi. 10. It is a very perplexed text, and rendered variously by interpreters, which we leave to the inquiry of the •learned. Erasmus calls that parabolical passage. Matt. xii. 48*^45, Luke xi. 24, 25,26, an »nigma, upon whidi see Ins paraphrase. Sec Glass. Rhei. Sacra, p. 508.

To condnde, Frandscus Junius* says, than an enigma, is an obscure parable or aUegory, which is more difficultly understood. Hence every parable or allegory is net to be reputed an snigma: but every enigma is an allegory, &c.

IiL 1. I eftif. K

PHILOLOGIA SACRA;

SCHEMES AND FIGURES IN SCRIPTURE ARE REDUCED

UNDER THEIR PROPER HEADS,

A BRIEF EXPLICATION OF EACH, Ac.

BOOK I. PART IL

CHAPTER !•

Of the Piptres of a Word.

TEEwmA Zx*V) Sd^ema, principally and properly signifies the garb, habit, or ornament of the body; and by a metaphor is translated to si^iify the beauty, or omamrait of apeech, «* Aristotle andf Cioero say. The Latins render it figure, (as some say) becansestage-phyen, by the variation or shifting of their habit, represented divers figures of men: these fignes are caUed rhetorical lights and ornaments, and do not change the sense of words, ts tropes do, but give an embellishment or beauty to speech.

There are figures nw T^uts of a word, and figures mt hamimi, of a sentence; the first beloogto tlie matter, or, as it were, the body of an oration; the latter, to the form, or, as it were, die soul of a sentence.

The former are, when a speech is figured in words repeated in a certain order, or tbat mutually agree in sound, fixr emphi^, or omament^s sake. The latter are such, vkse emphatiealness consists not in words siugly, but in the things themselves giving veight and gravity to the speech. tVossussays, "That a scheme properly signifies two tfai]^, Tiz., tiie exterior garb, and the gesture of the body; as dancers who caper at the noise of musical instruments: for schemes of words may in this be resembled to haUt, or garb, because without them the speech is naked, as a man without his clothes; and sdiemes of sentences may be compared to artificial gestures, because, without these, itwOlbelikeaman who moves or walks in his natural place or posture; of the first we vin produce some examples.

1. Epizeuxis twil^ni^ttf in Latm Subjunetio, is when the same word or sound is continued or repeated in the same sentence, as £xod. xxxiv. 6, ** The Lord, the Lord, a God merciful and gradous," &c. Deut. xxyiiL 43, ** The stranger that is in thy middle (or within thee) shall ascend above thee, up, up, and thou shalt descend down, down,'' (so the Hebrew) which denotes, that the servants or vassals of sinning Israelites, above whon they bore such a sway, should become their masters, and bzing them into thraldom. 2 Kii^ iv. 19, " And he (the son of the Shunammite) said to his lather (when he began to be sick in the field) my head, my head:" that is, my head most grievously aches. Fsal. xxii. 1, "Si "Si " My God, my God, why hast thou forsaken me Y* which repetition fervently denotes the overmuch cruelty of the enemy, and the mournful condition of Israel in captivity : Isa. vi. 3, " Holy, holy, holy is the Lord God of Hosts;" this triple repetition d£-notes the mystery of the Trinity, or Three Persons in one divine essence; see Jer. xxii. 29, Ezek. xxi. 27, Matt, xxiii. 37, Luke xxii. 31, and xxiii. 21, John v. 24, Acts ix. 4, Bev. xviii 2, Lev. xxiv. 18, 2 Sam. xviii. 33, Isa. xxviii. 10, Hos. ii. 21, Ezek. xxxiv. 17, where you have examples of this figure.

2. Anadiplosis afoiiwXwats (called in Latin redupUcatio, in EngUsh redoubling) is, when the last word of the former sentence is repeated in the beginning of the next: as PsaL exxi. 1, 2, cxxii. 2, 3, and xcviiL 5, Rom. viii. 17, Psal. cxv. 12, Rom. ix. 30, and x. 17, Phil. iL 8, James i. 3, PsaL cxiii. 8. This figure helps to evidence and expound things, as in the alleged examples.

3. Climax xXtfiai, Gradaiio, or a climbing by steps; this is a continuation of the former figure* in more degrees, so as that the last of the antecedent sentence, must be a part of the following; as Hos. ii. 21, ''And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they, (that is, the heavens) shall hear the earth, and the earth shall hear the com, and the wine, and the oil, and they (that is, the com, and the wine, and the oil) shall hear Jezreel." This gradation may be fitly cidled an epitome of physical theology, which by a fair prosopopfeia enumerates all the causes of the conversation of universal nature, and particularly of man: see it at large expounded in our PhUologia Sacra, Book I, Page 94

John i. 1, ''In the beginning was the Word, and the Word was with God, and God was the Word—the Word, was in the beginning with God." The true divioity of Christ, and his distinct subsistence from the Father, are most fairly expressed by this gradation. In the third proposition there is an inversion of the terms, viz., God was the Word, for the Word was God." A like climax, respecting his office and benefits, is subjoined, ver. 4, 5, &c. See more examples, Joel. i. 3, 4, Rom. v. 3—5, viii. 29, 30, and x. 14, 15, 1 Cor. xi. 3, James iv. 15, 2 Pet. i. 5—7, Matt. x. 40,1 Cor. iii. 23.

4. *Afafofa Anaphora, from afo^u refero, to bring back, or rehearse, is when the same word, or more, is repeated in the beginning of divers clauses or sentences: as Deut. xxviii. 3, " Blessed shalt thou be in the city, and blessed shall thou be in the field;" verse 4, " Blessed shall be the fruit of thy belly, and the fruit of thy ground, and the fruit of thy cattle," &c. Verse 5, " Blessed shall be thy basket," &c. Verse 6, " Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out" The like anaphora, respecting the curses of God upon the wicked and rebellious, we read verses 16—19. This figure is very frequent in scripture, take these few places instead of many; Psal. iii. 1, 2, xxix. 3, Ac, Ixvii. 5—7, cxv. 12, 13, cxviii. 8, 9,15, 16, cxlviii. 1, Ac, and cl. 1, Ac., Isa. ii. 7, 8, Jer. iv. 23, 26, v. 17,1. 35—37, and IL 20, 23. Micah V. 9,12, and vii. 11, 12, Zeph. i. 2. 3,1 Cor. xiii. 4, 7, 11, and xii. 8—10. 2 Cor. xi. 26. And in the repetition of pronouns and particles, Psal. xdv. 4, Rom. viii 35, 38. 39, 2 Cor. vii. 11. PhU. iv. 8. &c.

5. E9i9rf9fn Epistrophe, conversion, is a figure when the same word or phrase is repeated in the end of divers sentences. Examples of the repetitions of single words (among which, we reckon the Hebrew affixes) are to be read, Deut xxxii. 10. Ezek. xxvil 23, 27, Rom. viii. 31, u o Oiof vwtf niAw, nr xaB fifun ; " If God be for us who can be against us?" 2 Cor. xi. 22, " Are they Hebrews? so ami; are they Israelites ? so am I: are they the seed of Abraham ? so am I;" &c.. Examples of phrases or little sentences are, Psal. cxv. 9, 10,11, where their help, and their shield, frequently concludes the sentence. Psal. cxxxvi. 1, 2, &c., see Deut. xxviL 15, &c., Psal.

* Vu. Juadip/oiiM.

xxiT. 9,10, Jod ii 26, 27, Ezek. zxxiiL 25, 26, 27, and xxzvi. 23, £c., Amos ir. 6, 8, &C., Hag. iL 8, 9, Lam. iii. 41, &c,. Matt yii. 22,

Igpfwjatm Symploee, complication, the word is derived of <ri^«xix«, to wrap or coople together; and is a figure, which the same word or phrase hoth begins and ends a sentence, which joins the two last figures (viz., Anaphora and Epistrophe) together, Psal. cxTiiL 2, 3, 4, " Let Israel now say, that his mercy endur6th for ever/' &c. So Psal. cxxxvL 1—3, Jer. ix. 13,1 Cor. xiL 4—6, and ziv. 15, 2 Cor. ix. 6, &c., Psal. xlvii. 6, Bom. xiv. 8.

7. Ev«MKA«4/ff Epanalepsia^ Resumpiio, a taking back, is when the same word is repeated both in the beginning and end uf a sentence, as Phil. iv. 4, ** Rejoice in the Lord always, and again I say. Rejoice:" see Psal. Hii. 2, 2 Kings xviii. 33, 34, 1 Cor. XL 22,2 Cor. iv. 3,1 Cor. ziL 4--6, and xiv. 15, 2 Cor. ix. 6, Psal. viii. 1, 9, and xItL L

8. Evflpslav, Efanadoi, regression or taming back, (derived of w%t above, and «>6^, aacemding^ or climbing, firom aw, ttpwards, and o^, a way,) is a figure, wben the same word is repeated in the beginning and middle, or in the middle and tod, so as there is an inversion of them; as Isa. v. 20, ** Woe unto them who call good tril, and evil good; who put darkness for light, and light for darkness; that put Ixtter fi)r sweet, and sweet for bitter," Ezek. vii. 6, 7, Gal. ii. 16, 2 Cor. ii. 10,15,16, John viiL 47, Ezek. xxxvi 6, Rom. vii 19, Psal. cxiv. 3—6, Ezek. zxxii. 16, 2 Thess. iL4.

iuapwtvtw, PoUiftaUm, in Latin Casuium Varietas, a variety of cases, or the change of the case or termination (from woxv variously, and «r«mv fatting, derived from wrott to faUJ is when words of the same root, primitive, or original, are used in a different tenoination with respect to mood, tense, person, case, degree, gender, number, &c. As PsiL IxviiL 15, 16, Isa. xxiv. 16, Hos. x. 1, Mich. ii. 4, Rom. ii. 21—23, and iv. 18, '2 On*, ix. 8, and x. 12, Gen. ii. 19, 20, £ph. i. 3. There is an elegant polytoton in those lines of the learned Picus, Eail of Mirandda.

Namq: iua est nostrii major tUmeniia culpia:

Et dare non dig;iiis, res mage digna Dei (^lumquam sat digni, si quos diffOatur amare,

Qfd quos non dignos invmsU, ipsefaeU,

GeiL L 24, " Tbe Lord when he visiteth, in visiting, will visit you:" see Rom. xi. 36, £ctL XiL S, Dan. iL 37, John iii. 13,1 John iii. 7, 2 Tim. iiL 13, Heb. vi. 14, John xviL ii5Isa.zix.*2.

CHAPTER II.

OF A PABONOILLSIA.

nAPONOMAXiA, Paronomasia, Agnomination, or likeness of words, (of vofa, which in composition, signifies with alteration, and avofjM a name, or from mofwnyM^ti to change, OT allade to a name or word) is when by the change of one letter or word, the signitica-tbo thereof is also changed. This figure is frequent in the Latin, and is very ornamental ^Naiasolo susdeptasolo,patreediia Ccelo — abexordio,adexodium. And the native beauty of it bdng peculiar to the original languages can hardly be shown in English. There are »aoy in the Hebrew, of the Old, and the Greek of the New Testament, which the l^vned may find in Glassius; take, however, a few English examples, by which you may P% of the rest; as, friends turned fiends. You are like to have a bare gain out of ^ baigain. Bolder in a buttery than in a battery.—Wine is blood of the tine.—^No sibling but tumbling; errors will cause terrors. Scripture examples are many, as 2 fe. X. 3," Thoo^ we walk in the fiesh, yet we do not war after the flesh; 2 Cor. vi. •*. ** As unknown, and yet known;" see 2 Cor. iv. 8, 9, and Matt. viii. 22. Examples

in the Hebrew text are Isa. hii. 6, and Iv. 12, Gen. xviii. 27, Exod. xxv. 27, and xxxii. 18, 1 Sam. xiii. 17, Psal. Ixix. 30—32, Isa. v. 7, and xiii. 6, Joel i. 15, Jer. i. lU 12, and xlviii. 43, Isa. xxiv. 17, Gen. ix. 27, Isa. Ixv. 11. In the Greek text. Matt. xvi. 18. Tu e» ncrppr d, sufer hoc Tlirpa tBdificaho Ecclesiam meam, &c., where there is an allusion to the name of Peter, though Chriflt speaks of himself: Peter having coa-fessed him to be the Son of the living God, (1 Pet. ii. 4, 5, 6,) which plainly appeais by the context ;*—As if Christ had said, the name I give thee is not in vain, for thou lia»t acted conformable to it, when in thy confession thou hast expressed the true rock, upom which thou, and all believers, are to be built. Erasmus thus paraphrases it,— ** I also, because I would not have so magnificent a testimony unrequited, affirm, that thou art truly Peter, that is, a solid stone, so fixed that thou shalt not wave hither and thither, according to the giddy humour of the vulgar. And up<m this rock of thy professbn (viz., myself) will I bmld my church, that is, my house and palace, as upon an immoveable Irandation, winch all the open violence, or private stratagems of hell, shall not be able to destroy. Satan will emjdoy his various artifices to ensnare yon, and will stir iq) a wicked generation to drcumvent, trepan, and persecute you; but mine all-poweifol protectioai ^hall be your invincible de&iKse during your sound and solid profession; the church is my heavenly kingdom, the unbelieving world is the devil's, none of the former have need to fear of the lat^r, if he be a Peter, that is like thee." In the Syriac tongue, in which Christ speaks, the same word Hira, signifies both Peter a proper name, and Petra a rock a noun appellative. Hence Bellarmine clamours, saying,'' We have what we would, viz., that Peter is the rock of whom Christ speaks. If Augustine, says he, had considered that Cephas signifies nothing bnt a rock, and the Lord Imd said, thou art a rock andiqK^ this rock, &c., he had made no doubt of the truth of om* sentence." But the Jesuit gains nothing by this woo as it is a proper name it has adifferent signffication from Cephas, as it is a common name, as Abel. Deborah, Hache!, Jonah, &c., signify one thing when they are proper names; and another; when they are common names although there be no change in the word or denomination; the Syriac joins a masculine pronoun ^ ^, to the first Cephas, and the feminine Mnrr Juec, this, to the latter Cephas, which is of the feminine gender when it signifies a stone, as 1 Cor. x. 4, Matt, xxviii. 2, Mark xvi. 4. Most &ithfully therefore has Matthew expressed the words of Christ in Greek, which alone is to be esteemed authentic; and it is certain, that the Holy Spirit did on purpose change the speech in the authentical Greek text, to make it perspicuous, lest any body through error or inadvertency should apply those things to Peter, which must be understood of the doctrine and confession of Christ, or Christ himself proposed in that confession* From the whole we may infer what a weak foundation the pope's supremacy is built upon.

Matt. xi. 17, " We have piped, and ye have not danced; we have mourned unto you and ye have not lamented." In the Syriac tongue in which Christ spake, there is a fair allusion in those words, " danced, lamented," for both are of the same root, and differ only in conjugation.

CHAPTER III.

OF ANTANAGLASIS.

ArroMJcAatf'ii, anianoclisis, whicn signifies refraction or reciprocation, is a figure when the word is repeated in a different, if not contrary signification; examples in the Hebrew text are Judg. xv. 16, where the same word signifies an ** ass, and a heap." 1 Sam. i. 24, *' And the boy was a boy," (so the Hebrew) that is, as we render it, " the boy was young." See Psal. cxli. 5, Eccles. vii. 7, Psal. Iviii. 9,10, Isa. xxxviL 18, Iviii. 10, and Ixvi. 3, 4, Jer. vii. 18, 19, viii. 4,14, and xxxiv. 17, Ezek. xx. 24, 25, and jh. 24, Matt. viii. 22, ** Follow me, and suffer the dead to bury their dead;" the first deaa denotes the wicked, who are spiritually dead in sin; the second dead such as as are naturally dead, or departed from this life. Matt. xxvi. 29, ** I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom." Here the first is properly understood; but the latter metaphorically.

feflothig ttflir pttrtaking together of tbe joys of heaven. John i. 10, " The world was isade bj hnii» ftod the world knew him not:" the former world notes the whole uniyerse; tbe latter mibelierers, ftc see John iL 23, 24, and iv. 31, 32, 84, Rom. ii. 26, 28, 29, Bom. m. 21, 27, m 23, and ix. 6, ** They are not all Israel which are of Israel," that !5, all who are bom of Israel, according to the flesh, are not true spiritual Israelites, Rom. dL 13,14, where thare is an antanachisiB in the yerb htmn. 1 Cor. xi. 24, the first hreakiog is taken properly; the second breaking metaphorically, for the passion of Christ, as Luke xm. 19. See Isa. xxx. 13, ftc., and 1 Cor. xv. 28, Matt. y. 19, '* Whosoeyer shall break one of these least commandments, shall be called least in the kingdom of bearen:" the first (least) expresses the sense^of the Pharisees, who esteemed some of the precepts of Christ among the least; the second (least) alluding to the former, signifies the 5ame with none, or not at all, yiz., he shall be none in the kingdom, or hei shall not enter there at iJL

Matt. xyiiL 1, ''The disciples say unto Jesus, who is the greatest in the kingdom of heaven; the first word greatest, in the sense of the disdples, signifies him that hath pre-efflinenoe oyer others; £e second greatest, alluding to the former, denotes a participation of tbe kingdom of God, without respect to inferiors; the sense is, whosoeyer humbles himself ahi^ enjoy his part in the kii^fdom of heayen.

Matt. zix. 16, ** The young man saith unto Christ, good Master, &c/' yerse 17, Christ answers, ^"Why caDest thou me good? there is none good but one, that is, God;" the £nt good denotes any goodness communicated to the creature by the Lord, such as may k fovnl in a mere man (for such the young man judged Christ to have;) the latter good anoding to the first, expresses the essential goodness of God, who is the fountain and ori-gtnal d all good in the creature: the sense therefore of Uie words of Christ, is, either call me not good, or belieye me to be the true God, and eiavOf«vor, God-man. See John iy. 31, and yL 28, Acts sxri. 28. Sometimes there happens an ellipsis in this figure, the htter bdng ux^ersto^ by the former, as Joel iL 13, ** Rend your hearts, and not your garments ;"* here is a double proposition: 1. " Rend your hearts;" 2. ** Rend your gar-aents," the first is met^faori<»l; the other proper.

CHAPTER IY.

OV THB HGUBES 07 X SENTEKCE IN LOGISM.

WiiT these are we haye before defined: they are ^stinguished thus; fl.) such as are ialoginn, or in a sentence without collocution, or talking together. (2.) Such as are in 4:aii^ini, or by way of dialogue, or mutual conference.

Tbese are fiye of the first sort, yiz.

I- Uftmats exclamation, is a pathetical figure, whereby the speaker expresses the pusion or yehement ardour ol his mind, by yarious interjections expressed or understood •>'

t> Dote the affections and minds of those he speaks to; 0! Alas! Behold I are signs «f it; tins figure is made in scripture:

1. In a way of admiration, Psal. Ixxxiy. 1. *' How amiable are thy tabernacles, 0 Lord d hotti!'' PttL cxxxiiL 1, '* Behold, how good, and how pleasant (it is) for brethren to Jvefi togefter in unity !** Rom. xL 83, " 0 the depths of the riches, of the wisdom, ud of tibe knowledge of God! how unsearchable (are) his judgments, and his ways are Fiit findhg out I" See Psal. yiii. 1, and cxliy. 15.

2. h a way of wishing or praying, 1 Chron. xi. 17, *' 0 that one would giye me drink ^^ water of the well of Bethlehem, which is at the gate!" Psal. xiy. 7, " 0 that the solvation of loael were come out of Sion!'' See Psal. xlii. 2, Isa. Ixiy. 1; Rom. yii. 24, "0 wr^tdied man that I am, who shall deliyer me from the body of this death I" see ^«l.T.12,Jobyi^8,Psal.ly.6.

^' In pnise. Matt xy. 28, '* O woman, great is thy fiuth!" Matt. xxy. 21,23, *' Well ^* good and EaiCfafhl senraut I''

^- hi a way of sorrow and complaint, Psal. xxiL If Matt xxyiL 46, " My God, my God, ^^ bat thou foraaken me ?" Isa. yi. 5, '* Woe is me, for I am undone!"

5. In a way of commiseration or pity, Josh. vii. 7, " Alas; 0 Lord Crod, wherefore at all hast thou brought this people over Jordan,,to deliver us into the hand of the Amorite, to destroy us I" Ezek. ix. 8, *' Ah Lord God, wilt thou destroy all the residue of Israel, in thy pouring out thy fury upon Jerusalem I" Luke xiii. 34, Lam. i. 1.

6. La a way of indignation, detestation, and reproof, Isa. i. 4, " Woe to the sinful nation, a people laden with iniquity, a seed of evil-doers," &c. Ezek. xvi. 23, *' Woe, woe unto thee, saith the Lord God," see Matt. xi. 21, and xviL 17, Luke xxiv. 25, Jer. xliv. 4; Acts xiii. 10," 0 full of all subtilty and mischief, thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord ?" Acts vii. 51, Rom. ix. 20.

7: In a way of joy and exultation, as Psal. Ivii. 7, and cxxxv. 21, ** Blessed be the Lord out of Sion, which dwelleth at Jeruisalem. Halleliyab," that is, " praise ye the Lord." See 1 Cor. xv. 55.

8. In a way of obsecration or beseeching, Psal. cxvlii. 25, " Save now, I beseech thee, 0 Lord; 0 Lord, I beseech thee, send now prosperity!" Rev. xxiL 20.

9. In a way of reprehension, GaL iii 1,'' 0 foolish Galatians, who hath bewitched you I" &C. see Acts vii. 51, 52.

' 10. In a way of derison, Matt. xv. 26; of fear, 1 Tim. vi. 11, Ac

Epiphanenut, signifies acclamation, and is wont to be subjoined to an exdamation, as a certain species of it. It is a Httle clause or i^t sentence added after the thing is expounded, exhibiting a certain emphasis (and Sciywo'if) briefly and concisely, as Psid. iL 12, and iiL 8, Matt. xxii. 14, Luke x. 30, Acts xix. 20, Matt xix. 27, Mark vii 37.

n. E«-ayo^«Nrif, epanorthosis, correction or amending, is the reinforcement of the clause last uttered, by what follows, or a recalling of what one said to correct it. It is stated in a threefold manner.

1. When that which is said is wholly disowned, and corrected 1)y a more i^t, more proper, and significant expression: as Maik ix. 24, when the father of the child that was possessed with a dumb spirit, said, *' Lord, I believe," but recollecting himself and confessing his infirmity, immediately subjoins, *' help thou mine unbelief," John xii 27, Christ prays to be saved from death," " Father, save me from this hour;" yet immediately correcting that prayer, which shows the reality of his human nature, that prompted lum to express himself so, he adds, '* but for this cause came I unto this hour,'' see Matt. xxvL 29, Rom. xiv. 4, ** Who art thou that judgest another man's servant ? to his own master he standeth or falletii;" as if he had said, there is but one Lord of all, Christ Jesus; to him he stands, if he be firm in faith; to him he &lls if he sins, as thou suspectest: he has the prerogative and power of judging in himself, but thou hast not, &c. And whereas he had made mention of his fall, he immediately adds the correction, " he shall be held up, for God is able to make him stand;" that is, to clear up all suspicion of evil.

2 So in these phrases where the denial of the affirmative is subjoined, where nevertheless the denial is to be understood comparatively, or respectively, as John xvi. 32, *' Ye —shall leave me alone;" the epanorthosU, the figure we speak of, follows, " and yet I am not alone, because the Father is with me:" Christ was alone, with lesped to men, but not with respect to God. 1 Cor. vii. 10, " But to the married I command,"—the correction follows, " yet not I, but the Lord." Both command, the Lord principally, as the sovereign Law-giver, and Paul, as the servant and minister. 1 Cor. xv. 10, " I laboured more abundantly than they all;" the apostle subjoins a. correction, lest it should savour of arrogancy, in ascribing that to himself, which was the work of God,—'* yet not I, but the grace of God, which was with me." He was set on work by divine grace, which was the primary cause of all his labour and success. Gal. ii. 20, *' 1 live, yet not I, but Christ liveth in me: he speaks of spiritual life, which he attributes not to lumself, but to Christ the Prince of life, as the supreme author and cause of it See Gal. i. 6, &c., Prov. vi. 16, Rom. viii. 34, Gal. iv. 9, 2 Tim. iv. 8,1 John ii. 2.

3. When a positive and affirmative antecedent is corrected by the particle if, (which is very lamiliar and frequent in Cicero's writings,) as Gal. iii. 4, " Have ye suffered so many things in vain ? it it be yet in vain." As S he had said, ye have not only suffered in vain, but with loss and detriment also, Ac.

m

M

III. ArojTMmyffif, aposiopesis^ retieefUia, a holding one's peace, derived firom'"»» from, and fftwrw^ obticeo, to be silent, is, when the course of the speech is so abrupt or broken

€(ff, thai aome part Is concealed, or not uttered; yet by that means to aggravate it; this is asedinscriptore;

1. In promising, as 2 Sam. y. 8, ** Whosoever smiteth the Jebnsite"—^we are to understand (he shall be chief and captain), as 1 Chron. xi. 6» See 1 Cbron. iv. 10, Luke xiii. 9; " And if it bear fruit;" you must understand (well, or it is wellj which is not in the Greek, but 8U{^lied in our English Bible.

2. In oommination. Gen. iii. 22, '* And now lest he put forth his hand, and take jJso of the tree of life, and eat, and live for ever." In these words of the Lord, being angry with man for his an and violation of the divine law, we must by an aposiopesis understand what IS omitted, viz., " I will drive him out of the garden, and forbid him my presence," which was done, as the next words declare. See Ezek. xxxiv. 8, with verse 10. Gen. xx. 3, ** Behold thou art a dead man, for the woman which thou hast taken away;" that is, if thoo dost not restore her, as is gathered from verse 7, see Gen. xxv. 22.

3. In complaint, Psal. vL 3, '*My soul is also sore vexed; but thou, 0 Lord, how long ?" tiffii is, " wilt thou be averse to me, or dekiy help?" Luke xix. 42, ** If thou hadst known, even thou, at least in this thy day, tiie things unto thy peace," so the Greek, we are to understand *' which belong unto thy peace."

4. In swearing, this figure is frequently used, 1 Sam. iii. 14, Psal. Ixxxix. 85, Isa. xiv. 24,andlxiL8.

IV. AvMTfofv, apogtrophe^ averrion, or turning away, is a breaking off the course of tpeech, and a sudden diverting it to some new person, or thing. This is made,

1. To God, Neh. iv. 4, in the middle of his discourse of the re-building of the city, Nebemiah converts his speedi to (rod, " Hear, 0 our God, for we are despised," ftc See aaother example, chap. vi. 9. Psal. xxxiiL, the psalmist in the third person speaks of God, and his works and attributes, concluding verse 22 with an apostrophe, diluted to ^ God, ^ Let thy mercy, 0 Lord, be upon us, according as we hoped, in thee." So Psal. IxxxiL 8, PsaL dx. 21, Jer. xL 11, and elsewhere frequently.

2. To men, whether living or dead; 2 Sam. i. 24, to the daughters of Israel; and T^rse 26, in that lamenting epicedium of David, there is a passionate apostrophe, to dead Jofuthan: see 2 Sam. vii. 23, where there is an emphatical apostrophe of God, to the people of Israel, Psal. ii 10.11,12, Isa. vii. 14, Psal. vi. 8, and ciii. 22. Isa. i. 5, Jer. T. 10, Rom. xL 13. Sometimes this apostrophe is directed to some second person, yet uncertain who it is, which by a synecdoche of the species denotes any body, Psal. xxvii. 14, ind xxxiv. II, 13, Rom. ii 17, ix. 19, 20, xii. 20, xiii. 3, and xiv. 4, 10, 1 Cor. vii. 16, GiL iv. 7, vi. 1. Sometimes to whole cities, by wldch their inhabitants are metaphorically to be understood, as Matt. xi. 21, 23; and to a man's own soul, Psal. xiii. 5,11, ** Why art thou cast down, 0 my soul ?" Psal. xliii. 5, dii. 1, &c., civ. 1, and cxlvi. 1, &c.

Note that an imperative, commanding, or exhortatory apostrophe is frequently indica-tiTe and vaticinatory or prophetical, that is, such things as are to come to pass, are fore-tc^ by the prophets in the form of commanding, Isa. vi. 9,10, (see Matt. xiii. 14, Acts xxtdL 26, 27), Isa. xlvii. 1, 5, and xxiii. 16, " Take a harp, go about the city, thou baiiot, that hast been forgotten," upon which Musculus thus comments, " Performam •podnpheSj &c., by the form of an apostrophe, he expresses the care of restoring Tyre. fie does not exhort her to do this, but under this figure foretels what she shidl do after ber restitntbn, seventy years from that time, she shall act as a harlot, who when released from any great affliction, falls afresh to the practice of her meritricious arts, and entice-Bcsti, to ailore the unwary youth to her snare; she takes her harp, (for the whores in tbose eoontries were skilfrd in that sense-enticing art of music), quavers her notes, in ftofoit with her charming voice, gadding about the city to insinuate into the affections of fmg men. So Tyre, when restored, will fidl again to merchandizing, in as brisk a manor 33 before its devastation," &c., Jer. vi. 1,6,26.

3. To brutes, or things wanting reason, Joel ii. 22, *' Be not afraid, ye beasts of the Wd; f(Mr the pastures of the wilderness do spring," &c. See Psal. cxlviii. 10.

4. To things mute and altogether void of sense, where by a prosopopsQia, a person is iitnbated to them; 2 Sam. i. 21, " Ye mountains of Gilboa, let there be no dew, neither kt tbere be rain upon you, nor fields of offerings, because the shield of Saul was cast *nj there," upon which place Brentius says excellently, " This is a prosopopteia, very ^BSisr with such as are full of indignation; for as such as are in a mad fit of anger ^^ op the first thing that comes to hand for a weapon, to annoy or assault their adver-

8ary; so to such as are oppressed with a weight of grief, whatsoeyer is obvioos to them or ia view, seems to be the cause of their misfortone; yea, such things as are insen^Ue, and contribute nothing to it So Job, in his aflUction, cursed the day of his nativity, and the night in wUeh it was said, a man is bom; wherein was the day or night gmltj ? in notUng surely. So the mountains of Gilboa are cursed by David, when yet t£ey did no hurt: for Saul might have tarried at home, and acted righteously, wiadx would hive hindered that mischance. But by this prosopopaaia, the affection and passion of him that grieves is denoted, who would have all dertroyed, provided the thing he loves, be ^akS Other examples are, 1 Kings xiiL 2, Psal. cxiv. 5, 6, and cxhiiL 3, &c, Jer. zlvii. 6, Ezd^ xiu. 11, (in the Hebrew), xxi. 16, and xxxvi. 1, 4, 8, Joel iL 21, Micah vL 2, Zedb. xL 1. 2, Hos. X. 8, Luke xxiiL 30,1 Cor. xv. 55, &c.

In specie an apostrophe b directed sometimes to the heavens and the earth; Deot. xxxii. 1, Isa. i. 2, Jer. ii. 12,13, and xxiL 29, upon which ArioM MonUmuM m Hhn Joseph^ chap. vi. says, CceU aliquando testes adeo appeUari soleni, &c. ** The heavens are wont sometimes to be appealed to as witnesses by God, because of their int^rity and certainty. For nothing transacted on earth can be hid from the view of keavaii, wludi by its daily motion perlustrates all things. Heaven lives, iee^ cheers, and sees to God, to whom all things live," &c. By the very text and parallel phrases, Deot. xzx. 19, Psal. 1. 1, 4, Bom. viii. 20, 22, it is evident that these apostrophes were used lor conviction and detestation of the malice, stubbornness, and ingratitude of men, whose duty it was to receive the gradous invitations of a merdfnl God, and sincerely to obey him.

•

Jerome, in his Commentary on Isa. i. 2, says. Quia per Moisen testes vooaverai Dam-nus ccelmn et terram, &c. " Because the Lord, by Moses, called heaven and earth as witnesses, when he {wescribed Israel his law after their prevarication ;* he calls them again as evidences, that all the elements may know that the Lord had just cause to *be angry, and distribute vengeance to the infringers of his holy commands." Tbe meaning is, if heaven and earth were endued with understanding and reason, they would certainly accuse this people for their wickedness. For they, and all things contained in them, carefuUy observe their appointed station, and do answer the end they were intended for; but man, alone, for whom aU things were made, becomes refiractory and disobedient.

Y. n^o<r0V0voiia, prosopopceia, (ngnifying the feigning of a person,) is when an inani* mate thing is introduced, as speaking like a rational perscm. This prosopepc^ we hare treated of in the first volume. Book 1, p. 91, among metaphors; but that differs from this figure. (1.) With respect to subject; for that relates onlv to certain things inanimate, which are not persons; whereas these concern men also. (2.) With respect to the predicate and attributes; for in that, such attributes of all kinds, from animate things, chiefly men, as are translated to inanimate things, are treated of; but in this, what relates only to speech, and when mention is made in that speech, attributed to inanimate creatures, there is regard had only to its action or act; but in this there is respect to the formality of speech, or words actually pronounced, &c.

Some distinguish this figure into imperfect and perfect: the imperfect they call that, whereby the speech of another is lightly and obliquely represented, or when one gives a short narrative or exposition of what another person spoke. The perfect is, when the proper person is wholly laid aside, and another person or thing is introduced as speaking; or when the very formal words of the person introduced are recited, which fromf Plato and Aristotle, de poetis, is called fut^v^itf or imitation: in the sacred Scripture either the true person is introduced as speaking, or an inanimate thing: the first is done openly or covertly: openly, as when the verb of saying is premised, and a clear intimation given that another person speaks; covertly, when t£e verb of saying is omitted; in an apert prosopopaeia, the speech is uttered of Uie thing itself; or else feigned and framed to signify another thing: the former is either good and true, or Mse and evil. Examples of these in order.

1. A good and true speech is proposed by the sacred writers, whenever the words of God hmiself^ and our Saviour Christ, or of angels and good men, are expressed; Psal. IL 7—9, " The Lord said unto me, thou art my Son, thS day have I batten thee.

* DffUt. xxii. h i 2k Bgpnh, 8i

Ask of me and I wXi give thee the heathen for thine inheritance, and the utmost parts of the earth for ^y possession. Thou shall hreak them with a rod of iron: thou shalt hreak tfaemin pieoes Hke a potter's vessel/' Psal. 1.16, " But unto the wicked, God saith, what hast thou to do to declare my statutes, or that thou shouldst take my covenant in thy moQth?" verse 17, ** Seeing thou hatest instruction,'' &c. Isa. Ixvi 1, *' Thus saith the Lord, the heaven is my throne, and the earth is my footstool." And so very frequently the prophets introduce God hhnself speaking, not only that their speech may have the greater authority hy it, hut chiefly because (as 2 Pet. i. 21,) " 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:" it is therefore doubtful, where (speaking accurately) this kind of speech belongs to thb land of rhetorical prosopopoeia; because Grod is the real Author of the scripture, and immediately both spoke and wrote it by the prophets, who were his ministers and aioanuensb; men do not introduce God as speaking, but God moves them by inspiration to rqiresent him; see Heb. i. 1.

As for the speech of angels and good men, we need not produce examples, the scrqrtmes are fuU of them; in reading of which we are carefully to heed the mftrr*atis^ •V drcnmstaoces of every text and the speaker, that the Mlacy of composition and division may be avoided. Jer. xxvi 17, 18,19, the elders of Judea are introduced, IS speaking for Jeremiah ; but if any will attribute to them, verse 20—23, he goes against their words, and the scope of the prophetical text : for these verses have a cijbereiice with the last, and continue the historical relation of the execution of the sen* teoee, and the deliverance of Jeremiah by a just judgment fiom the lawless violence of the king, the example of which is contained in those four verses; on the contrary, the vtffds of Paul, Acts xix. 4, 5, are to be joined together to prevent error.

2. A &lse and evil speech is proposed, when the devil and wicked men are introduced as speaking, Psal. iii. 2, " Many there be which say of my soul, there is no help kfaiiB in his God." Psal. xii. 4,'' Who have said, with our tongue will we prevail; our lips aie our own; who is Lord over us ?" Isa. xiv. 13, *' For thou hast said in thy heart, I will ascend into heaven; I will exalt my throne above the stars of God, &c." Matt. ixiiL 16," Woe unto you, ye blind guides, which say, whosoever shall swear by the tempk, it is nothing; but whosover shall swear by the gold of the temple, he is a ^^r &C. Of this kind of speech we will give some useful observations.

1. An historical narration, although most true, yet all things therein said, are not beiiered to be true.—foi when a canonical winter treats of a tlmig, and speaks of what ii £ilsely or fboliBhly done or said by another, he does not approve of it, but only relates it: the things in scripture are of two sorts,—some are taro^musy by way of narrative, or r^ilal; and some ^jpfrrtiMs, by way of assertion and approt>ation; things related of the letter kind are always true; but not of the former. Here likewise we must distinguish between the history itself, and the speech introduced by him that speaks; the first is al-*^ troe, the latter not, &c.

2. When the wicked or false speech of another is related, a true sentence or word

^ tbe holy scripture is intermixed, as 1 Kings xxi. 10, the words of Jezebel, writing

to the citizens of Jezreel, are thus related; '' Set two men, sons of Belial, before him, to

W witness against him," &c. The words (sons of Belial) are not Jezebel's who would

^ destroy Naboth by a colour and pretext of right and justice; but they are the words

of the Holy Spirit, which exegetically and according to truth, describe those suborned

vretdies that would testify against the innocent, as verse 13, &c. Isa. xxviii. 15.

''Because ye have said, we have made a covenant with death, and with hell are

^ St agreement when the overflowing scourge shall pass through, it shall not come

<°ito OS, for we have made lies our refuge, and under fjEdsehood have hid ourselves."

It was not they that called it hes and falsehood, but the prophet so entitles their hope.

^ words of the feJse prophets are hereby to be understood, who lyingly advised

^ to hope well: Isa. xxx. 10," Which say to the seers, see not; and unto the prophets,

Pi^pbesy not unto us right things; speak unto us smooth things, prophesy deceits." It it

^ those unbelievers, but the Holy Spirit, that calls those visions which they sought

k, debaions, for such indeed they were, &c. Brentius upon Isa. xliv., thus speaks

^ tUa scripture-way of expression, and biings more examples. '* It is usual for

^iffnioQs men to paint out impiety of words in colours, and obtrude it upon men

as true piety. But the Holy Spirit acknowledges not, nor owns, such Hangs as are framed and pretended to cloak and excuse impiety; but sees (because there is nothing invisible to him) into the most private recesses of the mind, and judges acocn-ding to what he finds in the very secrets of the heart. Deut xxix. 19, the wicked blesses himself in his heart, saying, '* I shall have peace, though I walk in the stubbornness of my heart, to add drunkenness to thirst."—Who would be so impudent as publicly to say that his ways are wicked, and that he would persevere in them; see Paal. xiv. 1, Isa. zxviii. 15, and zliv. 17, Jer. xviii. 12, the Holy Spirit redtes the words of the wicked, not the words of their mouths, but the words of their hearts: for the ungodly do not call their own ways evil, but in regard they are really so. The Spirit so calls them as his own sentence."

3. Yet all things, which the devil and wicked men are said to speak, are not in themselves evil and false, although pronounced with a fallacious and fraudulent intention— this may be seen in the words of unclean spirits; Mark i. 24, " 1 know thee who thou art, the Holy One of God." See Luke iv. 34, Acts xvi. 16,17. In the words of Caiaphas the Jewish High-Priest, John xi. 49, 50, &c.

Whatsoever is related in scripture, may be reduced to these four ways, viz.

When good things are well spoken. When evil things are iU spoken. When good thi^ are ill spoken. When evil things are well spoken.

1. Good things are well spoken, when righteous and holy things are well preadied; as Matt. iii. 2,'' Repent, for Uie kingdom of heaven is at hand."

2. Evil things are ill spoken, when a perverse or wicked action is persuaded to; as Job ii. 9, " Curse God, and die."

3. Good things are iU spoken, when something is not pronounced with a right mind and understanding; as John ix. 28, the Pharisees say to the blind man that had hia sight restored,—*' Thou art his disciple;" which was true; but they spoke it maiidousiy, and by way of contempt. John xi. 49, 50, *' It is expedient for us that one man should die for the people, that the whole nation perish not." This was good (yea, the greatest good in the world) but he spoke it out of spite to Christ and a greediness to destroy him, without any respect to the grace of redemption, of which he was ignorant.

4. Evil things are said'well, when by the mouth of the speaker vice is expressed, so as to condemn and confute it.

3. Speeches prudently feigned and composed to signify another thing, are to be read in scripture-parables, especially the writings of the evangelists, which shall be treated of at large in this work, in the chapter of parables, to ^i^ch we refer you. To this belongs when a speech is attributed to persons, to be a sign of the very state of things, and is figured as the thing signified by that speedi: as is intimated, Isa. iii. 6, " When a man shall take hold of his brother, of the house of his father, saying thou hast clothing, be thou our ruler, and let this ruin be under thy hand:" verse 7, " In that day shall he swear, saying, I will not be a healer; for in my house is neither bread nor clothing; make me not a ruler of the people." The rareness or fewness of governors ci^ble to exercise that dignity is denoted in this dialogism, or feigned speech: Isa. iv. 1, And in that day seven women shall take hold of one man, saying, we will eat our own bread, and wear our own apparel, only let us be called by thy name, to take away our reproach."—^This is a prophecy of the want of men, because of the frequent shiugfaters that were to come, and the desolation of women. See other exampels. Matt, xxiii. 32, with xxi. 15,16.

4. A covert prosopopoeia, when the verb of saying is omitted, called #um9», or imitation, it is either simple or connex: the simple Are such as are without coUocution ; Isa. XXL 3, ** Therefore are my loins filled with pain, pangs have taken hold of me, as the pangs of a women that travaileth ; I was bowed down at the hearing of it, I was dismayed at the seeing of it:" verse 4, ** My heart wandereth, horror affrights me, he hath made my amiable night terrible," (so the Hebrew.) After that divine oracle which foretells the destruction of Babylon by the Medes and Persians, this mimeses of the King of Babylon is subjoined, by which he expresses his anxiety and terror, as if the thing was then a doing; you may find the fiilfilling of this described, Dan. v. 6, 9,10, 30. Other

exafflj^ you may read, Jer. xlix. 10,11,14, Psal. ii. 3, Ixxxii. 7,8, and Ixxxix. 3, Ecd. iv. 1, Prov. zxiiL 35, Isa. xiy. 16, xxii. 13, xxziii. 16, Ivi 12, and IviiL 3, Jer. iiL 17, \i 4—6, TiiL 14, xL 19, xx. 10, xxx. 17, and xxxL 3, Lam. iii. 42, and iL 15, Micah ii. 11, Acts L 4, 5, XV. 5, and xviL 3,1 Cor. xv. 32, Col. ii. 21, &c.

5. There is a oonnex mimeaig in a dialogism, or the discourse of two or more; as Psal. cxTiiL 19, ftc, which is an eminent example of this, and is thus expounded by Junius, parall. 1,37, '"Open to me, (says the godly man)the gatesof righteousness, being entered at them, I will pfiise (Jah) the Lord;' to this petition an answer is annexed, as if the church, who is the mother, were teaching her children the causes or wsjs of salvation,—averse 20, 'This is the gate «f the Lord, into which the righteous shall enter,' viz., Christ, who u'ike Way, the Tra^ and life.' This entrance being shown or expounded, the godly congratulate, »jing, verse 21, ' I will praise thee," &c., as if they had said, when we behold tins entrance which the Lord has opened, we cannot but praise and admire the greatness of his ^Tour and goodness: especially when we consider, that all good things, bestowed upon mankind proceed from the ben^fnity of the Deity, though unthought of by them. Ptay therefore idiat is this gate ? verse 22, * the Stone which the builders refused, is become th€* bead stone of the comer,' (that is, not only the support of the building, but what gives entrance into it,) which, verse 23,' is the Lord's doing,' and exceeds the capacity of haman ait or understanding. But when will this be? verse 24, 'This b the day wMch the Lord hath made,' not by constant labour or artifice. Therefore it is just, that we ^lodd place all our joy and comfort in him alone, and in an assured confidence of our de-firoance proclaim his glory, because he had vouchsafed us so glorious a redemption: ver. 25, * Save now, I beseech thee, 0 Lord,' &c., that is, grant full salvation to the members of tliy dmrch, and prosper the ways of thine anointed, whom we celebrate with this joyful ^eelsmation: verse 26," Blessed be hethatcometh in the name of the Lord:' not only in lum-self, or in his own person, but transfusing divine benediction by the voice of the Gospel into tbott ^riio believe in his word, saying,' We have blessed you out of the house of the Lord;' tbt is, from heaven, or the i^ghest places, as the house of the Lord is frequently called in Kriptnre*

To this we may refer the whole book of Canticles, which is continued dialogism or ^alogue: and the 63rd chapter of Isaiah, wherein there is a conference between Christ and hk diarch, respecting ike glorious triumph of Christ over death and suffermg, manifested is liis resurrection. See also Jer. xlvii. 6, 7. [So much of the speaking of a real person.]

6. Speech is also attributed to a mute or inanimate thing; as Judges ix. 8, and the fol-i^'vingTerses, where trees are represented as persons, speaking and reasoningamongst them-sshresiathe paraUe of Jotham; as also 2 Kin^xiv. 9. By ike same reason, speech, or catsia words are attributed to destruction and death. Job. xxviii. 22 ; to fir-trees, Isa. xiv. 8; to the dead, verse 10. See Ezek. xxxii. 21; to the ri^teousness of faith, Rom. x. 6---8. See also Rom. ix. 20,1 Cor. xu. 15,16, some refer hither, Prov. i. 20, ftc, and ▼m. 1, ftc, to chap. ix. 7, where wisdom, commending itself, and inviting men to partake cf it, is istrodoeed. But the soundest divines do rightly understand Christ by his wisdom; vbh diap. L 20, and ix. 1, is called nTD3rr in the plural by way of excellency; as if it ^^e said, he is the very wisdom of the most wise God, and the very Author of it. Chap. ^ 14, he attributes counsel, strength, and prudence to himself; verse 17, ** And to love ihgm that love him; verses 24, 25, *' That he was brought forth before the depths," &c.; Teises 22, 27, 30, " that he was existent before the creation of the world;" verse 23, " AfiflBted, or set up from everlasting," viz., to be a King and Governor; verse 30. " Sporting always before him," viz., the Father,—^all which, and other things there ^^^, flniBt of necessity be attributed to a true person: see Matt. xi. 19, Luke vii. 35, tod XL 49, Halt. xxiiL 34, 1 Cor. i. 24, 30, Col. ii. 3. Therefore his prosopopeia is to temfieoed to ibe first class, not to this latter.

* kKp0y9ruuay Anguiarit, ab aitpos summut, chief ei ycwta, Jnptlut, ■ cofoer.

CHAPTER V.

OF AN Epwnio'if, (eBOTESIS) OB INTBBROGATION.

To the foregoing five, we may add this figoze in logism, viz., Ifmtats, which tig' nifiee interrogation, or asking a question: which because it is peculiar to the idioms of the Hebrew and Greek, of the Old and New Testament; we will briefly and particularly treat of, (1.) With respect to its force, energy, or peculiar emphasis. (2.) With reference to its use. The first we will consider according to the order of interrogative words. The interrogative particle, who, besides its ordinary grammatical signification, which simply denotes asking, (Psal. xv. 1, and xxiv. 3, Isa. xlii. 24, and Ixiii. 1, &c.,) sometimes signifies an absolute negative, when the speech is of persons; as Psal. xdv. 16, ** Who will rise up for me against the evil doors ? or, who wOl stand up for me against the workers of iniquity ?" as if he had said, no man can help me ; so I have been dealt withal: it is only God can relieve me, as verse 17, Psal. cvL 2, ** Who can utter the mighty acts of the Lord ? who can show forth his praise ?" that is, none can do it; yet Psal. ix. 14, David says, " That I may show forth all thy praise in the gates of the daughter of Sion:'' which text R. Kimdhi thus reconciles; viz., in the former text we are to understand the praise of God, with reference to those great things which he had done for his people in general: in the latter, what he had done for David in particular. We may add, that the first place may be meant of the most perfect praise of Jehovah, in the celebrating of which no proportion can be stated so as to correspond with it: the latter, an earnest endeavour to return thanks and praise to the very utmost of human &culty: see Psal. xl. 5, and cxiii. 5, " Who is like unto the Lord our God V that is, there is none amongst men, who can so really condole your case, and so mightily help you; for God was, and is, both willing and able. He speaks here of ^ divine grace, aid, and help: there is his gracious encouragement given for our hope in the next verses.

Isa. liii. 8, " Who can declare his generation ?" that is, none can, because he is eternal. Heb. i. 5, ** For unto which of the angels said he at any time, thou art my son," &c.; verse 13, " But to which of the angels said he at any time, sit on my right hand," &c., that is, he never said so to any of the angels: See Isa. xl. 13, 14, Luke xiv 5, John viii. 46, Rom viii. 81, 33, 34, 35, and xi. 34, 35,1 Cor. ix. 7.

Sometimes it does not absolutely deny, but restrictively, so that the particle quit, who is put for qmUuquiaq^ how many; which denotes fewness, or paucity; as Psai. xc. 11, ** Whoknoweth the power of thine anger ?" that is, they are indeed but few, to wit, the servants of the Lord: as verses 13,16, Isa. liii. 1, Hos. xiv. 9. Sometimes it denotes the difficulty of the question asked: 1 Sam. ii. 25, '* If a man sin against the Lord, who shall intercede for him ?*' that is, how difficult is it to appease the Ix>rd, when he iaangry for our sins 7* Prov. xxxi. 10, " Who can find a woman of strength ?" (or activity, viz., a virtuous woman ?") this does not signify that such are nowhere to be found, but that they are rare: see Matt xix. 25, 26, Mark. x. 26, with verse 23,

The interrogative, an, nmiqmd, whether, besides its common signification, which simply and affirmatively asks a question; Gen. xviiL 21, Numb xiii. 19, Rom. iii. 3, 5, 6, Ac., sometimes denotes an absolute negation, as Gen. xviii. 14, '* whether is there any thing too hard for the Lord ?" that is, there is nothing too hard for him: vene 17, " Whether shall I hide from Abraham the thing I am about to do?^' that is I will not hide it from him: Gen. xxx. 2, ** Whether am I in God's stead, who hath withheld from thee the fruit of the womb ?*' as if he had said, can I arrogate that to myself, which is the work of God ? (that is, I can by no means do it,) ** He made thee barren, and he only can make Uiee fruitful." See Gen. 1.19, Job xl. 20, Ac., Joel i. 2, Ac,

On the contrary, a negative interrogative, as^ is not, is to be understood affirmatively, as Gen. xiii. 9, ** Is not the whole hmd before thee V* that is, the whole land is before thee; Gen. xxxviL 13, " And Israel said unto Joseph, do not thy brethren feed the flock in Shechem V* that is they do so: Exod. iv. 14, *' Is not Aaron the Levite thy brother, whom I know to be eloquent ?" that is, I know that he is so. see Dent, xl 30, Josh. x. 13 ,

Bath iL 9, and iii. 1,1 Gfaron. xxL 17, (seo 2 Sam. zxiv. 17), Job vii. 1, Psal. Iri. 8,13, £ccl TL 6, Ifla. 1. 2 (with fix. 1), Jer. xxiii. 24, Joel i. 16, Amos ii. 11, and v. 20, Obad/ 5,6,9, Jonah hr. 11, Matt. vii. 22, Mark xii. 24 (see Matt xxii. 29), John iv. 35, vi. 70, and xi. 9, 1 Ck>r. x. 16^ Heb, i. 14, &c

We are especially to note that there are some places, which affirmatively a<d£, in which tiiere is an affirmative sense, or in which the negative particle, no, is to be understood; as 2 SsB. XV. 27, the kin^; said unto Zadok the priest (art not) thou a seer ?" that is, thou' ^ perfectly see how things go; see Ezek. viii. 6, 1 Sam. ii. 27, 1 Kings xvL 31, Jer. ixxL 20, and xxiii. 23.

Tbe iatenogative, 9ms quomodo, how, sometimes absolutely denies; Exod. vi. 12, 30^ Dent fil 17, Jndg. xvi. 15, PsaL IxxiiL 11, and cxxxvii. 4, Matt. xiL 26, 34, and xxiii. 33, Muk iv. 13, Luke vi. 42, Rom. x. 14,15,1 Cor. xiv. 7, 9, 16, 1 Tim. Ui. 5, Heb. 113, &c

Why, therefore, nci^, is often put for prohibition; Gen. xxvii. 45, " Why should I be jephred of yon both in one day ?'* that is, let me not be deprived of both: 1 Sam. xix^r 17, ''Why should 1 kill thee ?" that is, let me not kill thee; see 2 Sam. ii. 22, 2 Chron. zxv. 16, Psal. Ixxix. 10, Eccl. v. 5, and viL 17, 18, Jer. xxviL 13, 17, and xl. 15, Ezek. xxiiiL 11, Dan. i. 10.

The nse of inteirogations is various, and almost serves every affection; there is,

1. An interrogation, which denotes absurdity in a way of exploring it; as John iii. 4r *' Uow can a man be bom when he is old ? Can he enter a second time into his mother'a vQoh?" as if he had said, this is absurd, and in my judgment cannot be; John vi. 52, ''How can this man give us his flesh to eat ?" as if he had said, this is most absurd; see m. liO, and cb^ xiL 34.

i AHiBJiution, Gen. xvii. 17, *' Shall a child be bom unto him that is an hundred lonold? and shall Sarah that is ninety years old bear?" This is an interrogaticm, idmnag the divine power, and comparing it with his own and his wife's impotency: as hm, iv. 19, 21; more examples, see Gen. xxvii. 20, and xlii. 28, Cant. iii. 6, Psal/ axdii. 1, Isa. i 21, and xiii. 1, Ezek. xvi. 30, Matt xxi. 20, Mark vi. 37.

3. AiSnnation, of which we have given examples in the foregoing pages.

4. Demonstration of a certain subject, of which some thing is affirmed or predicated, EzeL viiL 6, '* Son of man, seest thou what they do ?" as if he had said, behold, thou art «Twm, a spectator, or witness of their impiety, idolatry, and abomination. Matt xi. 7, ^t % theie are certain interrogationfl proposed by our Saviour, the scope of which is to ^v who Joba was, and in his commendation to affirm or deny some things. And some-tines m this manner the question and answer are joined; both which are equivalent to a tma^e enunciation, whose antecedent is taken from the question, and the consequent ^ the answer: as PsaL xxv. 12, " What man ia he that feareth the Lord ? him shall be teach in the way that he shall choose;" ver. 13, *' His soul shall lodge in goodness^ *3d his seed shall inherit the earth," that is, these thinsB shall be oonferred on him that ^die Lord: so Psal. xxxiv. 12, 13, and cvii. 43, Jer. ix. 12, Hos. xiv. 9; see eiso I^. xiiL 29, with xxix. 20.

5. In a matter of doubt; Gen. xviii. 12, *' Therefore Sarah laughed within herself, say' iog^aiter I am waxed old, shall I have pleasure ?" These wor£ denote diffidence and dc<Qk, and the unlikelihood in her judgment of what was promised, as the following words '^ tile Lord manifest Rom. x. 6, " But the righteousness which is of faith, speaketh on ^ viae, say not in thy heart, who shall ascend into heaven ?" ver. 7, " Who shall de-stt&d into the deep " (or abyss ?) These interrogations of doubt, are brought to denote ^ OBcertainty of self-righteousness, which righteousness by faith wholly takes away; ^^t the next chapter.

6 Exaltation and extenuation. Bab. Kimchi, in his comment on Jer. xxii. 23, says,-*^ tlie interrogative particle no, quid vel quam^ what or how, is used in a double sigiufi-^^^tira, riz., to exalt a thing, as Psal. xxxi. 19, *' 0 how great is thy goodness ?" Psal. ^^mix. 17, ** How precious also are thy thoughts unto me, 0 God ?" Or to extenuate a *i}isg, ts PaaL viii. 4, '< What is man, that thou art mindful of him?*' that is, how ineon<* *^^oable, and unworthy is he of thy grace and favour ? So Psal. cxliv. 3. See also Isa. ^ 11, to 22, with PsaL cxlvL 3, 4,1 Sam. ix. 21, 2 Sam. vii. 18, Gen. xxiii. 15, Exod. ^}l 1 £ngs ix. 13, 4c

7. Expostulation, accusation, or chiding. Gen. xii. 18, Pharaoh chid Abraham, '* What (is) ^ (tbat) thou hast done unto me ? Why didst thou not tell me that she was thy wife ?" t«r. 19, •* Why saidst thou, she is my sister T ao Gen. xxxi. 26, 27, 30, and xliv. 4,

p2

15. Other examples are Psal. xi. 1, and L 16, Isa. v. 4, and Iviii. 8, Etek. xii. 22, Dan. iii. 14, &Ci

8. Indignation, as Psal. ii. 1, '* Why do the heathen rage, and the people meditate Tain things ?" That these are words of indignation, appears, Ter; 5. Matt. zrii. 17, '* 0 ftiithless and perverse generation, how long shall I be with yon ? how long shall I soffa you V* this was an apostrophe to t^e aposdes by way of indignation, as appears from Ter. 10.

9. By way of insultatton and irony, as Psal. xlii. 3, " While they oontinoally say noto me, where is thy God ?" so Psal. Ixxiz. 10, &c. More examples see Jer. xxiL 2^, and xxiii. dd, with yer. 36, John xyiii. 38.

10. By way of lamentation, as Psal. iii. 1, ''Lord, how are they increased that tronUe me?" (or. Lord, how numerous are mine enemies?) Psal. xxiL 1, Lam. ii. 20, Psal. Ixxvii. 7—9, Hab. i. 17.

11. By way of commiseration, or pity, as Lam. i. 1, '* How doth the dty sit solitaiy that was full of people," &c. Lam. ii. 1, " How hath the Lord covered the daughter of Sion with a cloud in his anger ?" &c. so, frequently in the Lamentations.

12. By way of negation, concerning whidi we refer you where we have spoken a httle before of the emphasis of an interrogation.

13. By way of wishing, as 2 Sam. xxiiL 15, ** Who will make me drink of the water of the wdl of Bethlehem ?" that is, 0 that somebody would make me drink: see Kom. vii. 24

14 By way of prohibition, or dissuasion from a thing, of which you may see the fourth and fifth paragraphs before going.

IS. By way of rejection, or refusing, as Numb, xxiii. 8, " How shall I curse him, whom God hath not cursed ? and how shall 1 defy (or detest) him whom the Lord hath not defied," (or detested ?) as if he had said, I neither can, nor dare do this thing; see Judg. xi. 12, 2 Sam. xvi. 10, Kings xvii. 18, 2 Kings iii. 13, Hos. xiv. 9, Joel iiL 9, Matt. viii. 29, Mark y. 7, Lidce viii. 28» John ii. 4

CHAPTER VL

OF THE FIGURES OF A SENTENCE IN DIALOGISM.

FioTJBES in a dialogism, of which we have given a description before, are five in number, which we will briefly expound and illustrate with examples; as,

1. Avo^s, or }««infii^if, doubting w eMiberatumt is a figure when we deliberate, or reason with ourselves, what we ought to say or do; as Psal. cxxxix. 7, ** Whither shall I go from thy Spirit ? or whither shall 1 fly frx)m thy &ce," (or presence ?) See the four following verses. Other examples are, Lam. ii 13, Luke xvi. 3, 4, 1 Cor. xi. 22, Phil. L 22—24, Bom. vii. 24, 25.

2. AkOHoiwo'iSt Anaeano»$j which signifies commtimcaltoft, (or an impartiiig of a thing to another) is a figure, when we deliberate or consult with those things, with whom we ai^e for, or against; as Isa. ▼. 3, 4, " Now therefore, 0 inhabitants of Jerosaiem, and men of Israel, judge I pray you, betwixt me and my vineyard," ^.; so Luke zL 19, Acts IT. 19, 1 Cor. iv. 21, x. 15,16, and xi. 13,14, Gal. iii. 1, 2, 5, and iv. 21, &c.

3. n^ih^ir, occupation^ is when that which may be objected, is anticipated and avoided ; this is done either covertly, or tacitly; or openly and jdainly. Of the first sort we reckon, when the objeetioA is not mentioned, but only the answer; Rom. ix. 6, " It cannot be that the word of God should take no effect; for they are not aU Isradites, that are of Israel," (so the Greek): this obviates an objection, viz., if Israel be rejected, the word of God will be ineffectual; *' 1 will be thy God, and the God of thy seed, fte. An open and plain prolepsis, is when the oljection is stated and answered: this is often joined with a praBOpoeia,—the parts of this are vmofofm, hypopkra afdwe^sf*, anihnpophora : the first is the adversary's reason, or objection; the latter, the solution or eonfiitation of it. Examples are Isa. iJix. 14, ** But Sion said, the Lord hath forsaken me, and my Lord hath foigotten me;" the answer of this objection follows, ver. 15, " Can a woman forget her sucking child,*' Ac. See also Matt. iii. 9, Rom. iii. 1, 2, 3, 4, 27, 29, 31, iv. 1—3,

TL 1,2, m 7, a, 14,19, 20. x. 18,19, and xi. 1. 11,19, 20,1 Cor. xv. 35, 36, Ac

4 Ufirf&n, epUrope, permission, is when we seriously or ironically permit or grant a thing, and yet object the inconveniency or unreasonableness of it; examples of a serious ^trope are, Ron. ii. 17, ** Behold thou art called a Jew, and restast in the law, and iDAkest thy boast of God,"* verse 18, *' and knowest his will," Ac., as if he had said, I grant it is so; bat wby is thy conversation so disagreeable to that outward profession ? verse 20, and the &llowiiig verses show this to be the meaning; see also Rom. ix. 4,5, Gal. iv. 15.16.

An ironical epitrope is, when we seem to grant a thing, which is indeed a prohibition of the contrary. Of this lUyricus says, Clave Script^ part 2, Col. 302. " It is a species of permission, when we grant what is ui^'ust to any, not as judging what he says right, bat as it were giving way to his obstinacy, malice, or fury. As angry fathers used to say to their dissolute sons, 1 see you will ruin yourself, take your course, run on headlong to detraction.'* Examples you may read, Jiidg. X. 14, Prov. vi. 32, 1 Kings xxii. 15, Ecd. XL 9, Isa. xxix. 1, Jer. ii. 28, and vii. 21, Lam. iv. 21, Ezek. xx. 39, Amos iv. 4, 5. Matt xxiu. 32, and xxvi. 45, John u. 19, and xiii. 27, 1 Cor. xy. 32, 2 Cor. xi. 19, Rev. xxiL 11.

5. Zvy;^«f«air, Synchoresis, concession, is when a certain question is granted, yet withal declared to be unprofitable or of no advantage; James ii. 19, " Thou believest that there B cm God, thou doest well; the devils also believe and tremUe." See Rom. xi. 19, 20, ^ 1 Gor. iv. 8, 1 Cor. x. 1, 2,11, and xii. 16, &c.

CHAPTER VIL

or OTHER SCHEMES OB SENTENCES AMD AMPLIFICATIONS.

L Schemes taken from Causes,

A intJmytm, JEMoqm^ according to its signification, is the rendering of a reason of a word fir deed; as Rom. L 13,14,'' Now 1 would not have you ignorant, brethren, that often-liaes 1 purposed to eome to you, (but was let hitherto,) t£it I might have some fruit aaoog yoa also: Even as among other Gentiles. 1 am debtor bo^ to the Greeks, and the btfbanans," Ac, verses 15, 16,—'* 1 am ready to preach the Gospel fo you that are at Rome also: for I am not ashamed of the Gospel of Christ; for it is the power of God sito salTadon, to every one that believeth, &c. See Rom. iii. 20, and iv. 14,15.

yutmrrmais^ MekLsiasis, signifies translation, and is when the cause or blame is transited from one to another, as Rom. vii. 8, Paul says, that the law arguments sm; yet ▼erse 14, Mowing, shows that it is the fiiult of our corrupt nature, see Rom viii. 3,1

^' IT. 6, &c

II. Schemes taken from Adjuncts and Circumstances,

Tv n yfm p m^ tapogrofhia, tbat is, the description of a place, is, when a place is accurately ^^soibed, exMbitiiig it, as it were, to our view: as the description of hell, Isa. xxx. 33, I^e XTL 24, Ac; the new heaven, and the new earth, in the elect, which shall be eter-QaSj ^orified, Isa. Ixv. 17, &c.. Rev. xxL 1, &c., of sin, or the church environed with ^nd streams, Isa. xxxiii. 20, Ac., by which description, its safety and divine defence ^ euemies is noted. Of the new temple and the admirable city, Ezek. xl. See Psal. li. 6, faL 7, Ac., Ixxxix. 12, with verse 11.

Here note, that the climates or distinct parts of the earth, as the East, West, North, a^ South, when mentioned in scripture, are to be understood with respect to the situa-coQ of Jttdea, Jerusalem, and the temple, where the prophets lived in the land which '*jd gave the Jews; only we must except some place in Ezekiel, who lived and wrote a Babylon. Note also, that the sea signifies the West, viz., the Mediterranean sea, »ludi b on the west of Judea, Numb. ii. 18, Josh. xvi. 3, Ezek. xlii. 19. Jerome on tx^t xhL says, " it is a customary way of speaking in scripture, because of the situation

UaJea, to call the sea the west." We may except Psal. cvii., where in the Hebrew

text the sea signifies the South, tiz., the Red sea, which was on the Sooth of Jndea: see Psal. Ixxii. 8, Exod. xxiii. 31, &c.

XfouMffpnpm, chnmogrtiplria, a description of time vfwy^icnrypa^M, pragmUeffre^kk, % description of a thing or action, and v^o^mwcyfofaa, ftosopografkia^ a description of a person, or rather the drcamstanees {wgurrw%a) of an historical speedi simply and plainly de-Uvered, than sdiemes; thou^ by some accounted as such.

Tiroruirafo'lf, h^pot^pam. Signifies representation, and is, when a thing is repcesento) to the eye, so as that it may seem not to be told, but to be acted; as in that description of that horrible desolation of the earth, Isa. i. 6, &c., the whole 34 chapters. Jar. iv. 19, 20, 21, 23. 24, 25, 26, 31. Of idols, Isa. xliv. 9, and xlvi. 6, the hraniliation And passion of Christ, Isa. liii. Of famine or hunger. Lam. iv. 8, 9. Of the triampb of Christ, Col. ii. 14,15. The Holy Spirit not only exhibits verbal but real hypotyposo; of which see our treatise of types. Article 3. To this head some refer «<«m', an ims^ or repesentation of a thing, vi2., when the glorious or illustrious figure, picture, or q>eeies of a tiling or person is.produced; as when Christ is represented by the snn, Mai. it. 2; also when God is likened to a giant, or mighty man, scarce sober after drinking hard, ud njuarrelling with all he meets with, to denote his wrath against wicked men, and bow severely he will punish them, Psal. Ixxviii. 65, 66. When Christ is expressed by a spouse 0nA a warrior, Psal. xlv. When the prosperous wicked man, is proposed as a green bsy-tree, Psal. xxxvii. 35, 36, so that this is only an illustrating similitude.

nadinroMa, paihop€tia, an expression of affection, is when affections are dearly expressed by a plain speech, as of God, Isa. xlix. 15, Jer. xxxi. 20, Hos. xi. 7, 8. Of the apostle Paul, 1 Cor. iv. 14, 15, 2 Cor. ii. 4, Gal. iv. 19, 20; see Luke xviii. 9—14, Isa. iii. 16, 17, Jer. xlviii. 3, Ac.

2uXXo7itf^iuof« Silloffismus, RatiocinaHo, reasoning, especially so called, (whidi is siso called </A^atf<s, Emphasis) is, when the greatness of a thing is manifested by some eertsin sign; as when the stature and strength of Goliath is set f<xrth by his anDoar; 1 San. xriL 4—6, &c. When Rehoboam the Son of Solomon, said that " his little finger would be thicker than his father^s loins," 1 Kings xii. 10. The grieyousness of the burden or yoke laid upon the people, is noted, when by the signs of external peace, the greatness of m* ward and spiritual peace is denoted, as Isa. ii. 4, see also Isa. iv. 1, and xlix. 20, Matt x. 30, and xxiv. 20, Luke vii. 44, &c. But, speaking more accurately, either these things belong to a simple historical narration, or the tropes and th^ affections, of whieh we have treated, part I.

I

!

III. Scliemes taken from Disparaies or different Thinfs,

naptKfioffts, pareehetsiSy digression, is, when something is added besides the purpose, or exceeds the intended narration. Gen. ii. 8—15, where there is a digression respecting tbej habitation which God provided for the man he created. Gen. xxxvui. throughout is a digression, as also chapter xxxvi. In the Epistles of Paul, there are many neat digressions,! which are fairiy, though with different reasons, brought to serve his present scope, returning by a circle of sentences to his first original purpose. Bom. i. 1—6: the apostle ^m his name, digresses to his vocation, verse 1; then to define the Gospel, verse 2; then to describe Christ,* verses 3, 4; again he comes to his own vocation, verse 5; at length he greets the Bomans with grace and peace, and so ends the circle. His scope runs thosj *' Paul the apostle of the Gentiles, separated unto the Gospel," verse I, the Gospel is tbd doctrine of the Son of God, verse 2, 3; the Son of God is true God and man, verses H^ 4; by this Son of God and man, Paul was called to the ap3stleship, to preach among tb^ Gentiles, verse 5; the Bomans f^re Gentiles, verse 6, therefore let grace and peace iron^ God the Father, and our Lord Jesus Christ, be to the Bomans, verse 7. See 1 Cor i 13, &c., Eph- iii-1* &c.. Col. i. 3, to the end. There are many of these digressions id the epistles of Peter, and in his sermons, as they are described by Luke in the Acts, £c

nrrmfia/ris, metohasis, transition, is, when the thing, or things, to be spoken, are briefi]! hinted or pointed at; as 1 Cor. xii. 31, *' But covet earnestly the best gifts, and yet sboyj I unto you a more excellent way." The first words respect what went before, and i^ their Arairc^c\eu«<rir, or sum; the latter furnish them with the argument of what foDow5| Bee 1 Cor. xv. 1, 2, aid xi. 17.

lY. Schemes taken fram OppatUes^ or Ctmtrarieg.

AfT^Wif, omUiheBii^ Gontention, is, when a thing is illustrated by its contrary opposite: »As when the fortune of the wicked is opposed to the fortune of a good man, Psal. i. and xxxTiL See also Isa. i 21, y. 3, and lix. 9, Lam. 1. 1, £zek. xvi. 83, 34, Kom. v. $, 7, 8, ind Yiii. 13,15, 2 Cor. iv. 17, 18, Phil, iii, 7—9,14, 2 Pet. it 19, &c.

'Amturm0okit, animeiabolet commutation or inversion, is a kind of a ddicate permutation, (or change) of contraries one to another, as Mark ii. 27, '* The sabbath was made for maa» and not man for the sabbath." More examples, see John x?. 16, Rom. ir. 1—3, and viL 19,1 Cor. xL 8, 9, 2 Cor. xiii. 14, Ssc

'A Miimn ytftm, miUieaiegoria, adverse accusation, or a transferring to the adversary, is vhen we fiwten that upon our adversary which another was accused or suspected of, as EzeL xviii 29, and xxxiii. 17.

AfnrT|t^, anHeirophe^ inversion, is, when we retort an^ thing proposed as granted into the contrary. It is also called Btmnw, violent: we have an example in the answer of Christ to the women of Canaan, Matt. xv. 26, 27, which bears this sense,-^ " Because thoa art a dog (says Christ) the children's bread must not be thrown to thee,— "yes, but (says 8he)beoansel am a dog, you ought not to deny me the crumbs which fiiU from the table,'' Ac.

Ofipufof, wtjrmoron, signifies one that is wittily foolish, and is when contraries are teutely joined, which seem at first sight to be nonsense, but upon better view to be ele< gut; as Job x^' 6, ** To strip the naked of their clothing." Now the naked have no dothes, and so cannot be stripped,—so that naked by a synecdoche, signifies to be ill ckAhed. Jer. ir^i. 19, ** He shall be buried with the burial of an ass:" that is, with an unboned burial, viz., not at all: see 2 Chron. xxxvi. 6, and Josephus, Lib. 10, Antiq. Cbp. vnL Acts v. 41, '' Rejoicing that they were counted worthy to st^er shame for his Baott;" flCMwiaat to be worthy, and 9riita(w»m to be disgraced, or oontumeliously used, are eootraries, but the i^stle joins them by a most elegant oxymonm,—-denoting, that it is the greatest dignity to be treated unworthily for the sake of Christ; because the ignominy of the godly in this world will be their glory in the presence of God.

1 Tun. V. 6, " the widow that lives delicately," (or in pleasure) fttam rt^nxM, vivens wriM <s«, living she is dead, or as we render it, " she is dead whilst she liveth *'—by life io tbe former part, is meant temporal life, by the latter, spiritual life, viz., dead in sin. Profane writers much use this figure, sometimes in single word, as ^pamLA%»^ a fidnt-lieaited bragger, orvx^^^"^^'* ^ ^^^ beggar, that is, a covetous man; yXuxMrixfw, bitter-sveet (as in wedlock) fMupo^o^^, a wise fbol, that is a simpleton, that conceits himself viae. Sometimes in two or more words, as Sophocles says, ny^fm tivfa ^«f« the gifts of enemies are not gifts; m&itn%' fiui, a lifeless life, a living carcase. So Epiphanius says of iose|;ih, •MvBjpO* ^"^ ^^^ Nc^iof, the husband and not the husband of Mary. Cicen>—if ihej are silent they say enough,—so harmonious discord, he is mad with reason, poor in ^ midst of riches. — Hence Scipio AMcanus said, Nunquam $e minus atiosum esse^ quam am UiotMi, nee minus solum, quam cum s(dus esset, ^ Vossius says, that in the very word vxjmoron, there is an oxymoron, because it is compounded of words that signify acuteness ud My, as if a man could speak simply and wisely at the same time.

'A««)W{rf, apodioxis, rejection or detestation, is, when any thing is rejected with indig-suion, as extremely absurd and intolerable; Psal. 1.16, &c, God rebukes the wicked that presume to preach his word,—so Christ rebukes Peter, that would prevent his passion, Matt xri. 23; and his disciples, Luke ix. 55, that would have fire from heaven to con-suae the inhospitable Samaritans; so Peter deals with Simon Magus, that would purchase t^ Holy Ghost for money. Acts viii. 20.

'A»3to««fofs, anthypophora, a contrary inference; is, when the objection is refuted or proved by the opposition of a contrary sentence. It is also called mmtmytyn anHeisa-fit, vA «rriMra\«|it, uisAcaUAexm, compensation, because it takes away the question, by 'V^ffsisei a strongar argument, as Matt. xxi. 23, &c., this differs firom that uniipophorm^ :ft2p. vi., for that answers a tacit, this an express objection..

y. Schemei taken from Comparates.

Ivyxfwts9 *apaaf^is, Synciiffls, parathesis, compariBon, is an amplification of the sacred speech by the comparison of sudi things as are Uke and unlike, greater or less,—as in a proposition and its answer, or the proposition only, leating the answer to be found oat, of which sort there are many examples in the parables of our Saviour; of which see Gram, Sacr. p. 483, Ac. and Illyricus put 2. Clavis Script 4. Tract in the titles of similitiides, 88 also our treatise of parables.

VI. Schemes taken from Division,

Mf/N«yiof, merismos, distrihution, is when the whole is largely expounded by a dedocdoa from the parts (properly or analogically, so called) as Isa. xxiv. 1, 2, 3, Ezek. xxxn. 4, Bom. ii. 6, 7, », John v. 28, 29.

7wa$pote/wf synathroismos, congeries, a heap or pile; is when things of several species are piled and huddled together, isa. i. 11, I'd, 14, and iii. 16, Rom. i. 29, 30, Qal. ▼. 19 —22.

Aimfiatns, anabasis, increase, is when the speech ascends by degrees from the lowest to the highest,—K»r when the latter words increase in vehemence beyond the former, still adding the vehemence to the oration: see Psal. ii. 1, 2, 3, (Acts iv. 25, 26, 27,) Isa. i. 4, Psal. vii. 5, and xviii. 37, 38, Ezek. il 6, Dan. ix. 5, Hab. i. 5, Zech. viL 11,12,1 Cor. iv. 8, 1 John i. 1. Sometimes there is a progress from the highest to the lowest, flzek. xxii. 18, in the name of metals; see Phil. ii. 6, 7, 8.

YU. Schemes taken from Definition,

E9€^irrn^f» epexegesis, interpretation, is when words oif the same signification are joined to illustrate a sentence, as Psal. xvii. 1, xxxv. 1, 2, 3, and xviii. 1, 2, Jonah iL 3, 4,0, Zech. vL 12,13. To this they refer cvi^i^, epimone, commemoration, viz., whenonepeisists in his speech, changing only the words or sentences. Matt. vii. 21—23, and xiL 31, 32, Cul. U. 13—15,1 Cor. vu. 36, 37, &c.

When that which was before obscurely delivered, is in the same sentence more deariy expounded, they call it fpfii}rf m, hermeneia, which signifies interpretation, Isa. L 22, 23, &c

ntpv^pwrts, periphrasis, circumlocution, is, when a thing is pronounced or described with many words. Some say that the reason of this, is, because truth may be proposed more splendidly, or that whidi is unseemly may be avoided. Some interpreters say, that the iriirase, Gen. xx. 16, " To be a covering of the wife's eyes," is a periphrasis of a husband, because she was really his wife, and because it was his duty to protect her, hence it is said Ruth, iii 9, ''Spread thy skirt over thine handmaid;" (that is, receive me into thy protection in a way of marriage;) then from the duty of the wife, who is to reverence and obey her husband: for the women were to be veiled, to betoken subjection. Gen. xxiv. 65, 1 Cor. xi. 5, &c. The entire words of Abimelech to Sarah, Gen. xx. 16, runs thus, " Bt^-hold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes unto all that are with thee, and with all other, and be thou advised," (so tiie Hebrew) as if he had said, thou didst tell me Abraham was thy brother to whom (so falsely represented 1 have given a present of a thousand pieces of olver, for a recompenco of what he suffered. But he is thy husband, not thy brother, and is so acknowledged by all thy family: therefore let him be so known to all strangers, and let this passai^e forewarn you, by which you have wilfully put yourself in hazard, and dissemble no more that way, &c» So a parting or double way is called the door of eyes iu the Hebrew, Gen. xxxviii. 14.

It is said of a periphrasis (they are the words of Vos^us, Lib. 4. Instit. Qrat Cap. 13.) that when mention is made rvr vcpi KoXtoXviruv orr«r, of men's retiring to a place of ease, they covered their feet, Judg. iii. 24,1 Sam. xxiv. 4. For the Hebrews, Greeks, and Bonums, wore (not breeches as we do, but) long gowns or coats, which covered their feet at that time. This may be an instance of the modesty of the sacred style. See more examples, Judg. v. 10, 2 Sam. iii. 29, 2 Kings xviii. 37, Isa. XXxvi. 12, 2 Chron. xxvi. 5, Job x. 21, 22, where there is a periphnisis of death:

See Job zH 22. So Job xviiL 14» death is caUed,'' The king of teirorss'' that is* which tenifies the wicked; verse 13, it is called, *' The fitst-bom of death ;^. that is, most cruel and fiital, the metaphor being taken from this rightof primogenitore, to which belonged a doohle portion, and other prerogatives; and therefore from these, whatever was excel-kst and chief in its own kind was by the Hebrews called the firsi-bom. Other phrases respecting death see Gen. xv. 15, and xxv. 8, and zlii. 88, 2 Kings xxii. 20, Psid. xctv. 17, and czv. 17, Isa. xiv. 15, and xzxviii. 10, 2 Cor. v. 1, PhU. i. 23, 2 Pet i. 13, 14, Ae. Job xxvL 13. The whale is called a serpent like a bar, or oblong, becanse of hia immense length. See other examples, Ecd. xiL 1, 2, Ac., Prov. sax. 31, 2 Sam. v. 9, with Josh. zr. 8; 2 Sam. v. 6. Ezek. i 22, where there is a periphrasis of crystal: £zek« xxiv. 16, a wife is called the '* Desire of the eyes." Ezek. xxvi. 9, there is a periphrasia oCa battering ram;—a periphrasis of gems of a bright lustre, Ezek. xxviiL 13, as a carbuncle, ruby, chrysolite, &c. See more examples, Ezek. xxxL 14, Micah vii. 5, Zeph. L 9. In the New Testament men are called yofnm tvpomhw?, *' bom of women," Matt. xi. 11. See also Luke xxL 26, Job I 9, Luke ii. 2i3,1 These, v. 3, Matt L18,23, and xxiv. 19, Mark xiii. 17, Lttko i 31, and xxi. 23, Rev. xiL 2. There is a perifAirasis of rest, Psal. cixxiL 3, &c, the meaning of which is, that he would not rest till it be done, &c.

YUI, Schemes taken firom Testimony,

rraipi«, a sentence, is a certam general, brief, and seasonable saying of the manners or aSurs of this life, without the allegation or citing of an author (Prpv. L 2, they are called "words of prudence or understanding.") But if an author be quoted, it is called XftM» Chria^HaX is, a profitable saying,) as Seneca says, Ua vwendum esse enm hommbua Umquam. Ikfu tideai, no loquendum cum Deo, tanquam hommei aikdiani : that is, '* we must so five with men, as if God saw us; and we must so speak with God, as if men heard us." Aad as Cncnsns in Xenophon says, Ttx^ wn^ tmv luiAMr, arts are the fountains of good UungB. Demoethenes says, v^kws ^x*' ^'''^ ^■^ wf*o«r, *' the laws are the soul of a

But if an allusion only be made to a sentence or fEunous saying, or if it be accommodated to a certain person, it is called wn^m^ Noema, that is, cogitation, or thinking: which B frequent in profane rhetoricians. But,

Concerning the sacred scripture, it abounds with the most sweet and useful sentences, in ths world: John vi. 68,'' Lord, to whom shall we go ? thou hast the words of eternal liie.** A fiiir description of which, we have EccL xii. 11, ** The words of the wise are as goads," {bj which men are pricked forward to their duty, as oxen are pricked forward to go on, or labour) ** and as nails " (which keep men within the bounds of duty, as planks ue &ed when they are nailed through) ** fastened by the masters of assemblies," (he speab metaphorically of divine preaching, as 1 Cor. iii. 6, James i, 21. For the masters (^a^emUies are such as founded or instituted colleges, or such as in the public assemblies of the church taught the word of God, as the prophets and priests in the Old Testament did;) " which are given from one shepherd, (that is, God, the only Pastor of his people, Psal. xxii. 1,) that is, tbe siq)reme Governor and Protector. He alone is the Author of his vntten word, speaking immediately by his prophets, &c

More especially and by way of brief analogy, we will make some observations of the <Sautatioos of the Old Testament quoted in the New, (1.) Quoad finrmam iniemam, with lespect to the internal form, which is the sense of scripture oracles. (2.) The external form, vlueh is the manner or character of q)eaking, and the mode or way of allegation.

1. The internal or inward form, with respect to which the allegation is made ^tLer according to the sense intended l^ the Holy Spirit; or its analogical accommoda-<ttQ. (L) The sense intended by the Holy Spirit, is either litend, or typical and By^ucaL In an immediate literal sense, there are ft^quent quotations which concern ^^in^ of whom the prophets prophesied, narm to fwrof, word for word, as Isa. viL 14, "B^old, a virgin shall conceive, and bear a Son, and thou shalt call his name Immanuel;" vbid in the proper and proximate sense is cited with respect to Christ, Matt. i. 23,— ^npan; also Deut. xviii. 15, with Acts iii. 22; Psal. ii. 7, with Acts xiii. 33, Heb. i. 5, ad T. 5; PsaL viiL 2, with Matt. xxi. 16; Psal. xxii. 18, with Matt, xxvii. 35, John

zix. 24; Psal. xL 6, 7» 8, with Heb. z. 6, &e.; «nd Psal. xlv. 6, 7, with Heb. L 8, 9; and Psal. IxviiL 18, with Eph. 9; and Paid. box. 9, with Bom. zy. 3; and PmL A 25, with Heb. L 10; and Psai. ex. 1, with Matt xxii. 24, 45, Mark zii. 36, Luke xx. 42-44, Acts ii. 34, 35,1 Cor. xr. 25, Heb. i. 1«^, Psal. ex. 4, Heb. ▼. 6, and viL 17; PnL cxviiL 22, with Matt xxL 44, Mark xii. 10, Acts iv. 11,1 Pet. it 7. So Isa. xi. 10, with Rom. XV. 12; and Isa. xxviii. 16, with 1 Pet. u. 6; and Isa. xhL 1, ftc. with Matt xiL 17, &c.; and Isa. xlv. 23, with Rom. xiv. 11; and Isa. Ixi. 1, with Luke It. 18, 21; and Amos ix. 11, with Acts xr. 15,16; Micah y. 2^ with Matt ii. 6; and Zech. ix. 9, with Matt. xxi. 5, John xii. 14,15, and Zech. xi. 12, with Matt xxvii. 9; and Zech. xn. 10, with John xix. 37: and Zech. xiii. 7, with Matt. xxt. 31; Mai. iii 1, with Matt. XL 10, Mark i. 23.

Junins and Tremellius, Tamovioiis and Rivet, refer to this place, Hoe. xi. 1, '* Oat of Egypt have I called my son;" whidi Matt. ii. 15, is cited and I4>plied to Chriat.

2. There are citations in a mediate and tyjttcal sense out of the Old Testament, respecting Christ and his mystical body the Church: as Exod. xii. 46, about the pasclud lamb, applied to Christ, John xix. 36; the brazen serpent. Numb. xxL 8, 9, with John iii. 14, 15; Jonah iL 1, 10, with Matt xii. 39,40; Adam and Eve, Gen. ii. 23, 24, with EpL V. 31, 32. To this head also may be reduced those allegations, which are expositions of an allegorical q>eech, as in Phil. Sacr. p. 375.

An analogical accommodation (which Cigetan called a transumptive sense) is when the words of the Old Testament are used in the New, and accommodated to the event, aod for oonveniency or similitude are attributed to a person, or some certain thing, extending it beyond the scope of the first holy writer, as Matt. xiii. 35, the saying Psal. Ixxviii. 2, ** I will open my mouth in a parable, I will utter dark sayings of old," is analogically said to be fulfilled in Christ: for, as God the Father by the prophets opened the mysteries of the kingdom of heaven to his people at all times; so Christ who was • ^•rO* •w^nnwO', the faypostatical word of the Father, thought meet to express himself in parables. Yet in the 78th Psalm, true examples are given; but Christ uses feigned narrations, ruf^mitu «% flAAirropMcw, both which i^ree in this, that they are called parables, that is, similitades, viz., such as are brought in by Christ, and recited by the Psalmist on purpose to admonish the people by those examples, of what they were to expect from God by their perseverance in, or apostacy from the faith: see 1 Cor. x. 6, 11.

The words, Isa. liii. 4, viz. ** He hath borne our griefs, (or infirmities,) and csrried our sorrows," (or diseases,) are cited Matt viii. 17. Now if you respect ^e person or adequate subject of whom the prophet speaks; the allegation or citation is, ««*« ^ fn^» according to the word, or litenJly to be understood: but if you wiU have respect to the thing of which Matthew treats, it must be only by way of analogy and accommodation. For here there is an account given of Christ, with respect to his healing divers diseases, in which he is said to accomplish what was foretold by the prophetical orade, and in a literal sense to bear our spiritual infirmities in his passion and death, as it is expounded, 1 Pet. ii. 24, 25. More citations you may find, Dent. xxx. 11, 12, with Rom. x. 6, in the description of the righteousness of fiiith; see also Isa. xiiii. 19, compared with Bev. xxi. 5; Matt ii. 17, 18, with Jer. xxxi. 15; Matt xiii. 14, with Isa. vi. 9; Matt xv. 8, with Isa. xxix. 13; Luke xxiii. 30, Rev. vi. 16, with Hos. x. 8; Acts xiii. 40,41, with Hab. i. 5; Rom. ix. 27, 28, with Isa. x. 22; Rom. ix. 29, with Isa. i. 9; 1 Cor. i. 19, 20, with Isa. xxix. 14, and xxxiii. 18; Rev. i. 7, with Zech. xii. 10; and Rev. xi. 4, with Zech. iv. 14, &c.

As to the external form, or the kind of speaking, or the manner of citadon, the following things are observable, (1.) The frequent quotation of the Septuagint or the ancient Greek translation of the old Testament, of which, as Jerome notes,* Hoe generaliter ohservandum^ quod ubieiinq; saneti apostoU aut aposUdici viri loqvaiUur ad populos, hi» plerumq; tet^moniis ahuturUur, quce (per transkUianem Sephutgint, interpre-turn) jam fuerani in Oentihus dimUffoia: that is," This is to be generally noted, that wheresoever the holy apostles or apostolical men spoke to the people, they did for the most part use these testimonies, which (that is, the translation of the seventy interpreters) were now published to the Gentiles." And that even in those things where there is a manifest difiSerence between that translation and the original Hebrew text, as Luke iii. 36,

* /« fne*t Sek. taper 6eu. Tom, 4. Fot. 102.

where in the genealogy of Christ, the name Gainan is pat in, which is not in the original Hebrew, bat in the veruon of the seventy, of which more hereafter.

The words, «k ryfya tamfiKw^uf, restoring sig^t to the blind as it is cited, Lake iy. 18« and not in the Hebrew text of Isa. Ixi. 1, but in the SSeptoagint: compare Zek. ix. 9, with Matt xxi. 15; and Psal. viii. 2, with Matt. xxi. 16. Upon which* lUyricos thus says, " In SepUtaquCa InierpreiwH versione eitanda notandum eH Apasidoi^ in Novo Tts* kmaUo won immeriio aliquid dediue imbeeiUUaii Chri8tianorum, ei commiam eonmeiudifd, fud AM alUer aUjtuUies dicta Scnpturne dtaverint, quam nctUjamdudum ajmd vulffus ex iUa venione imuUnerint; tie enim iUi punUis ChrisH luc pnebentes, ac ad eorum eapium lese aceammodamiety loqui non nmi dedignaii; sic videmus eiiam pareniea tUiquando evm m/Smlihu hmlbuiire; that is, in the citations of the seventy interpreters in the New Tes-tunent, we are to note, that the apostles yielded much to the weakness of Christians and common costom, and that seasonably, in not quoting those places otherwise than the c^isdty of the Tulgar could reach: for they giving as it were milk to those tender babes of Chrnt,and accommodating themselves to their understanding, disdained not to speak dbtt that manneir. So we see parents sometimes lisp to their little ones."

Biv^ says thus,f ** They (viz., the holy penmen of the New Testament) followed this interpretation in those things only, whidi did no way prejudice the truth of faith, eflpedally when they had occasion to discourse of any dangerous departure from that very TenioQ received among the Greeks;" or, as he adds, *' the apostles and apostolical men Qsed that common version by a liberty no way dangerous, to win upon the Greeks or Gen-tiks, who had a great veneration for it, though not in every part perfect" Yet we must carefally note, that the apostles did not always quote the Septuagint, as by the comparing of divers places may appear, as Isa. 3ucv. 8, for the Hebrew word nsaV there, whidi sig-sifies M jempsfemtim, for everlasting, the Septuagint has it t^x^w^t prevailing or overcoming; but St Pianl translates it «» rMO*, in victory: Matthew and John, as Jerome witnesses in his comment on Isa. vi., made their quotations from the Hebrew, whereas Luke was very skilful in the art of medicine, and better read in Greek; therefore his styie is elegant both in his Gospel, and in the Acts of the Apostles, savouring more than they of fanman eloquence, and more using Greek than Hebrew citations. Examples from Joim and Matthew are Zech. xii. 10, which the Septuagint renders ^wtfik^inrnu vpn pm nfm nriifx*K»^*> '* they will look upon me, because they have insulted," (for vip trans« fixed or {Mcrced,) but John xix. 37, cities it out of the Hebrew, «fomu •» w 9^9imi&wf, " they shall see him whom they jHcrced:'' compare the version <^ the seventy, Hos. xi. 1, with Matt u. 15; Mieah v. 1, with Matt iL 6; Isa. xlii. 1—4, with Matt xii. 18—21; These and other passages are to be opposed to such as do overmuch extol that Greek ver-MD, snd attribute divine and authentic authority to it, because the evangelists and apostles sometimes made use of it, which kind of reasoning might carry a show of validity had they ahraya used it, which it is certain they did not and the reason why they cited it •ometimes is given before.

i Testimonies and pro|^ecies of the Old Testament, are alleged and produced in the New, not always aeoozdiog to the letter, or word for word, but frequently by diange of the phrase in (tivers respects; as,

1. Sometimes words are left out, which are not for the present purpose, as appears, if yoa compare. Dent. xxiv. 1, witli Matt. v. 31; and Deut xxv. 5, with Matt xxii. 24; Itt. iz. 1, with Matt. iv. 15; and Isa. xlii. 4, with Matt xii. 21. Some obserre more especially, that the sacred writers when they make allegations, do for brevity and per"* s|»cmty sake, cite the first and the last, and cut off the middle, as Isa. xxviii. 11, 12, with 1 Cor. xiv. 21; and Isa. xL 6, 7, 8, with 1 Pet i. 24. 25; and Zech. ix. 9, with Matt XXL 5, 4fcie.

Soiaetimes words are added for illustration or exposition's sake, as Gen. ii. 24, with Xatt xix 5, where (m Svo, they two) are emphati<»dly added, " And they two shall be one flesh." So Deut. vL 13, compared with Matt iv. 10, where the exclusive word is «<lded with great evidence, viz., *' Thou shalt worship the Lord thy God, and him only fllttlt thou serve:" see also Isa. Ixiv. 4, with I Cor. ii. 9, where these words are added, '* Neither hath it entered into the heart of man."

There is sometimes a transposition of words, which nevertheless diminishes not, nor nries the sense, as Isa. bdv. 4, compared with 1 Cor. ii 9, where *' the hearing of the

* Part. 2. Cfaais Script, p, 103. f la Isagog. Scrip. Cap. x. ji. 88.

ear, and the sedng of the eye" are transposed; ao die destraction of akaa and the kOIu« of the prophets, are transposed, 1 Kings xix. 14, with Rom. xi. 3.

There is sometimes a change of the words themselves, and sometimes of their accidents; the change of words themselves happens, (1.) From the diversity of reading in the Hebrew text, especially when the quoUtion is from the Septuagint; who having made use of Bibles not pointed, did frequently read and expound it otherwise than it is in tlie Hebrew; Gen. xlvii. 31, " And Israel bowed himself upon the head neon of the bed, (he worshipped or adored his Lord God, so as that he bowed his body to his bed's head) but

the Septuagint has it «« «^<r«iwn|o^«r I«rj«jX m ro aicgay nji pafidou a»r4»tf.* " And Israd

woiishipped upon the end or top of his rod or staff;" for they read it as if it had been ^^^=0^1 which signifies a rod or statf, the difference being, only in tiie points. This versioD the Apostle exactly foUows, Heb. xi. 21. And whereas there is a different readiiig ev&i in the Greek, some |copies having minrw ejus, of his; some «6tov sutu, his: there arises a double interpretation here, viz., that Jacob through age being in bed, leaned upon his staff, and thanked God for the promise of a sepulchre with his &thers; hence say some, it should be thus, Et incUnavU se bacuh suo innixu*; ''and he bowed, himself, leaning upon his staff," or that he bowed himself to a sceptre which Joseph held, and honoured his son in his office; that that dream might be fulfilled which Joseph had, of the obeisance of the sun and moon, mentioned Gen. xxxvii. 9, which the Vulgate versioii, and that of Erasmus, will have rendered, " And he adored, leaning on the top of his rod," &e. Another example you have, Psal. xL 6, " Mine ears hast thou opened;" of which metaphor, see our sacred Philology, part 1. chap. viL But the Septuagint render it aw(Aah Hmfngnatt #Mi, '* But a body hast thou prepared«for me;" which version the ^rastle cites, Heb. x. 5, This reading may be explained two ways: first, of Christ's human body; boioe the Syriac elegantly translates it; '* But with a human body hast thou clothed me:" and so the version agrees excellently with the original Hebrew. " Because thou hast prepared a body for me, and hast made me an obedient servant (which symbolically is noted by the digging or boring of the ears) that 1 may offer the self-same body as a sacrifice to thee for the sins of mankind."

Secondly; as a body in opposition to figures and shadows, as Westhemans says^f Sacrificmm et Oblatumem noluisU, id e$t cerenumiasUUu V. T. repudituU^ 9ed eorpui aptaiii ndhi, Ac., that is, " sacrifice and offering thou wouldst not;" that is, thou hast abn^iated the ceremonies of the Old Testament, but thou hast prepared a body for me; that is, the truth, of which those sacrifices were only shadows; a figure thou wouldst no loDger, the time coming wherein the body, that is, the very tldng itself, and truth was to be made manifest, CoL ii. 9,17. Hunnius in his comment says, that these words from the Giedc translation are by a very good reason retained, because that body provided or fitted for Christ, or taken in the incarnation, is to be opposed (as a thing adumbrated, and the true propitiatory sacrifice) to the rites of the law, which contained oidy a shadow, not the absolute image or substance of things.

2. l^nrmats, exegetically, that is, by way of ilbition or inference, as Psal. Ixviii. 18, ** Thou hfLst received gifts among men" (so the Hebrew) which Eph. iv. 8, is thus quoted mm fSoMCff do/iaT«T«ii an^prnfu, « And gave gifts unto men;" both are true, and the one is the consequence of the other, or an Ulation from it Isa. i. 9, " Except the Lord of hosts had left us a remnant" (ti-w, reliquum) this. Bom. ix. 29, is called <nrffp^, ** Seed:" so from the Septuagint, Isa. x. 22, " If thy people be as the sand of the sea," &c., it is, said Rom. ix. 27, sijuerit optBiios rtw uM»r i<rpai|X, •« if the number of the children of Israel, Ac"

It is said, Isa. xxviii. 16, '* he that believeth shall not make haste," which Rom. x. is quoted," whosoeverbelievethon him," ow KarMrxvy^crai, and 1 Pet ii. 6, •» mh «w«ffx"^» shall not blush, be ashamed, or be confounded:" tlie latter follows from the former; he that believes makes no haste, but patiently expects the fulfilling of divine promises; and therefore he will certainly partake of them; whence it follows, that he has no cause to be ashamed of his hope, &c.

Amos V. 27^ '* I will cause you to go into captivity beyond Damascus:" this is quoted Acts vii. 43, thus. I will carry you away beyond Babylon." Both were fulfilled: for the Israelites were not only carried away into Syria only, whose chief or metropolitan dty Damascus is, but also beyond Biabylon, into Persia and Caspia, as appears, Eid. viiL 17.

** £t adonvit Itracl super sttinmitatem f irgn tun, Heb. xi. 21. f Weatbemenii lib. de Tropit. Sac. Script, p. 14S.

Micah ▼. 2, *' And tbou Bethlehem Ephrata, though thou he little among the thousands of Jadah, yet out of thee shall come forth unto me, that is, to he a ruler in Israel/* This text is tlws cited. Matt ii. 6, *' And thou Bethlohem in the land of Juda, art not the least among the princes of Juda; for out of thee shall come a governor, that shall rule (or feed) my people Israel." In the former text is called Bethlehem Ephrata, of which you may read Qen. xxxv. 16,19, and xlviii. 7. In the latter, it is called the land of Juda, by a synecdoche, for a city seated in the land of Judah. For at that time the epithet of Joda was more used, and to Herod himselt better known than the surname of Ephrata, vhieh perhaps at that season grew out of use, or was less known to the vulgar. In the fbrmer t/ext Bethlehem is called little, with respect to external splendour and eminency: but in the latter it is called not the least, because of that singular honour which accrued to it by the nativity of the Messiah. In the former it is said, among the thousands of Joda, but here among the princes of Juda, of which see out first book, chapter iii section 3, there the Messiah is called a ruler in Israel, but here a captain (or governor) ▼bo shall feed the people: which eminent metaphor is elsewhere expounded as it respects the dfice of Christ.

So much for a change in words themselves, the like may be found in their acddents, soeb IS respect, (1.1 Number, as that which is said, Psal. xxxii. 1, in the singular number, viz., ** Blessed is he whose transgression is forgiven, whose sin is covered," is cited, Rom. iv. 7, in the plural; so Isa. Iii. 7, with Rom. x. 15, in both places the sense is the same, for the singular is put for the plural synecdodually. Compare Dent. vi. 16, with Matt iv. 7, Ac. (2.) Person of which examples are given elsewhere. (3.) Mood and tense, of whidi there is an eminent example in the citation fh)m Isa. vi. 10, which is made Matt xnL 14,15, John xii. 40, Actsxxviii 26, 27, where there is an emphatical <^iaiige of the imperative mood into the indicative, and of the present tense of the subjunctive into the ibtore tense of the indicative.

Now before we proceed it is to be noted, that sometimes there is such a change Bade in the quotation, that we cannot clearly show from what place of the Old Testament it is taken as Eph. y. 14, *' Wherefore he saith, Awake thou that sleepest, and arise frna the dead, and Christ shall give thee Hght,** which some refer to Isa. Ix. 1^ and others tohlxxvL I9» 21; but it seems to agree most with the first place, because of the like-oesB of the scope.

Another Sacked sentence of a doubtful origmal we meet with, James iv. 5, ''Do ye tbmk that the scripture saith in vain, the spuit that dwelleth in us lusteth to envy T' vbidi words are thought to be dted from Gen. viii. 21. Others think them to be rather taken from Numb. xi. 29, &c.

3. The writers of the New Testament are wont from tWo or three alleged testimonies to make up one entire citation, or, as Salmeron says, Tom. 1. page 109, to produce one testimony from divers prophets put together, as Matt. xxi. 4, 5, of which the first psTt is taken from Isa. Ixii. 11, and the hitter from Zech. ix. 9. The Evangelist calls it ^ prophet in the singular number, to denote the harmony and agreement that is l^ctwixt the prophets. Compare Matt. xd. 13, with Isa. Ivi. 7, and Jer. vii. 11; Mark i- 2,3, with MaL iii 1, Isa. xl. 3; and Acts i. 20, with Psal box. 25, 26, and cix. 7, ^, Rom. ill 10—18- which are taken from Psal. xiv 2, 3, liii. v. cxI. and x. Isa. lix. 7,8, and PsaL xxxvi. Compare Rom. ix. 33, with Isa. xxviii 16, and viii. 14; and Bon. xL 26, with Isa. lix. 20, xxvii. 9, iv. 4, Jer. xxxi. 84; and 1 Cor. xv. 54, 55, with ha. XXV. 8, Hos. xiii. 14; ajd 1 Pet. H. 7, with Psal. cxviii. 22, and Isa. viii. 14; Heb. ix. 19,20, with Exod. xxiv. 6—8, and Numb. xix. 6,

Testimonies are not only dted from the scripture of the Old Testament, but also frooi the books of the ancient Rabbles, as we have ahready touched upon. In 2 Tim. Hi. 8, there is mention made of Jannes and Mambres, upon which Schikard* says, Hcec nmma mtyorum JSgypU nuspiam in scripturis, at in Targum, ^c. These names of the Egyptian magicians are no where to be read in scriptures, but the Targum of Jonathan Ben Uziel» upon Exod. vii. 11, they are expressly found: Paul therefore quotes this iSunoua l^nphnse of the law: yet others say, tiiat this Targum of Joiuithan, is of too late ^ ^, if we consider the style and matters treated of, than that Paul could peruse ^; but that he and the author of the Chaldee paraphrase, rather received it from ccouoon qnnion or tradition, and Schindler afiSrms, tiiat the names Juhanes and

* In pneftt. Bcchinaih Happenueliiii.

Hambras were eipreseed in the Talamd tract Samkedrm. Pliny in his natural history, Lib. 30, chap. L speaks of names something like these^ and represents them as a &ction thftt opposed Moses, &c.

To this we may reter what we read in the 9th Terse of the epbtle of Jade, oooesnmf the controversy between the archangel Michael and the devil, about the body of Moses; and also the prophecy of Enoch concemiog the coounff of the Lord to jadgment, verse 14, 15, of which Junius says, that the former is taken from Zech. iii. 1, 2, where that divine rebuke is read; and that by Michael we are to understand Christ, called the archangel, because he is the prince of angels: see Dan. xii. 1. But the body of Moees is not to be understood properly but figuratively of the truth and complement of the kv given by Moses (see GoL ii. 17,) of which complement (which b in Christ) he wasatjfpe; *' And he showed me Joshua the high-priest standing before the angel of the Lord, and Satan standing at his right-hand to resist," Zech. iii. 1, &c.

We meet with three citations from profieme writers, quoted by the Apoetle Paul as (1.) Acts xvii. 28, " For in him (that is, the Lord God) we live, move, and have oor beiDg, as certain also of our own poets have said; for we are also his ofbpring," rw y»^ MMu yttot Mifov, which piece of a verse Clemens Alexandrinus* says, is taken from Anuiu in Phcenomenia^ and recites the entire place of Aratns consisting of some verses. In Aratus this is attributed to, or spoken of Jupiter, which Paul took notice of, as perversely and altogether uiyustly ascribed to that imaginary, fieJse, and fimtastical god, sod therefore restores that sentence to the only true God. This Aratus flourished in the time of Ptolomy Philadelphus, and was illustrious in the court of Antigonus the sod of Demetrius, who governed the Macedonian monarchy in the 105 Olympiad, Mac il 1, see Sixtus Sefnendi, lib. ii. BibUathec. SaneUs^ Tit. Aratus. In the golden verses of Pythagoras, there is the like sentence, Siiov ytm^ trt 0fvrotat.

2. e^ifoiNTtr n^if x^'no^ fuXMu Kmtm, corrumpufU mores bonot coUoama (tel ootuortiaj pra-va; (bad or evil) discourse (or society) corrupts good manners. This sentence consisting of a senary iambick, some attribute to Menander, therein following Jerome in his epistle to Magnus the Orator. Others ascribe it to Euripides : however it is, the verse is made canonical by the Apostle. And^ the word oyt^Oatt (rendered communication) really signifies a fellowship, or keeping company with impious aud lewd persons, from <faX»^f ecetua^ a congregation or ga^ering together: see I^. xxiL 13.

3. Tit. i. 12. " One of themselves, a prophet of their own, said," Kftrif out >)/iuo-rai««« hn^ui, yuartpfs apytu, <* The Cretans are always liars, evil beasts, slow bellies, verse 13, ** This witness is true." There is a most elegant Oxymoron, in these words of Paul: the Cretans are always liars; but he that said this was a Cretan, therefore (it may be oon-duded^ he was a liar; yet says Paul, his testimony is true: and hence perhaps he calls lum prophet; this Greek verse is thus rendered in Latm, Cres semper mendax, mala hesUa^ venter iners eet, Erasmus adag. xiL 29, says thus, f Jerome in his commentaries written iqK>n this epistle, intimates that his verse is found in the works of Epime-nides, in a book, whose title was, De Oraculis, of Oracles. Hence Paul calls him s prophet, whether by way of irony, or because of the subject he treated on, we will not determine. The beginning of this verse Kpnru mi iffwroc, was made bold with by Cal-limechus a poet of Cyrene, in a hymn, wherein he celebrates the praises of Jupiter, and lampoons the Cretans very satirically for their vanity and boasting that he was bn-ried among them; whereas (as this heathen zealot &ncies) Jove was immortal : hence Ovid said, Neefngunt omiia Creies, the Cretans do not always lie; hence also arose the proverb, x^nn^iiy, (to play the Cretan) was put for to lie. The occasion of this discourse was, that the Cretans had a certain sepulchre with this epitaph, Ei3aSc mitw m' Aior nruca^oi^c, that is, here lies one whom they call Jupiter. Because of this inscription the poet charges them with a lie, in those words, Kfurtt «<« if'cvrw mm d^K

7«r<pfS tifiyai; rofor ora «'<!• Kpiircs crcirnirarra: Svtc ov i^arfi. •a^i yup uuf ; that is, the Cretans are idways liars, evil beasts, slow bellies: therefore, 0 King, the Cretans have built a sepulchre for you : but thou hast not died, for thou always livest, &c.

4. To conclude, we only add the passage we read. Acts xviL 22, 23, '* Ye men of Athens, I perceive that in all things ye are too superstitious; for as 1 passed by, and contempbited on what ye worship, (or beheld your worship) I found an altar with this inscription AywTV emr, to the unknown God: whom therefore ye ignoraotly worship,

* S Stromat. fol. 128. f Divat Hieromniut in CotsmentAriif, qnoi in haoc scriptit •pittolan, &e>

biB daelare I oito yoa," &c. ; upon whidi Jerome ezoellei^tly says ^after he bad recited some sayings of learned Heathens, quoted by the apostle. This leader of the Chris* tias host, and this invincible orator, pleading the cause of Christ, discreetly urges that accidcatal yieir of the inscription of that heathenish alter, as an argument to prove the true fiutL He learned of the true David, to snatdi the sword out of the enemy's hand, and dtop off his head with his own weapon, &c Of this cvrypo^, or inscription on that altar, Lodovicns Vives says, f ** That in the Attican fields there were very many altars dedi-cated to unknown gods, hinted at by the evangelist Luke, Acts xviL, as also by Pausanias in his AUieks^ ^*^ myimrmv fia^ist, (the altars of unknown gods) which altars were the iuTention of Eptmendides the Cretan." For when that country was visited with a sore I^agne, Uiey erasulted the Delphian oracle, whose answer is reported to be, that they must oikx laorifiees, but named not that god to which they should be offered. Epimenides, who WIS then at Athens, commands that they should send beasts (intended for sacrifice) through the fields, and that the sacrifices should follow with this direction, that whenever they should stand, there they must be sacrificed to the unknown god, in order to pacify his wnth. From that time to the time of Diogenes Laertius, these altars were visited. More of this may be seen in Sixtus Senensis, Lib. 11. Biblioth, TU, Arne Alhemeiui$ InKT^Uom. See also Wolfius, Tom. L Lectumum MemorabUium, page 4, verse 20, ftc, so much of schemes or figures.

Schema hujua mundi cHhts proUMiur undis.

In Jesu $olo spes rata, firma quies. In Cuelo 9olo spes rata, firma quies,

1 Cor. vii. 31. tlmptej^i to <rxi|yua r«v mtfuv rwrwm

PrcBierU hnQus Mundi Fufura,

* Bpift. ad M■anum Ontonim Roimnnm, Tom. 8. •pernm, f. 14S. t U £tl. 7. 4e CiTit. Dti Cap. 17.

PHILOLOGIA SACRA;

0& A

TREATISE OF THE TYPES AND PARABLES OF THE OLD

AND NEW TESTAMENTS.

WITH THE

EXPOSITIONS OF THE LEABNED, UPON SUCH AS ARE OBSCURE, Ac.

Ib trailing of a type, we are to remark, 1. Its definition, and that (1.) With respect toitBDame. (2.) With respect to the thing itself. 2. Its division. 3. Its canons, or (^: of wM^ in order.

ARTICLE I.

Of the DefinUhn qf a Type.

h the definition, (1.) We are to respect its etymology. (2.) Its Homonymy, or various leoeptetioDs. The Greek word rvooi, typos, which generally is nsed in this affidr, is ^ved of Tvanw, which signifies to l)eat or strike, (and is formed of its mean pr»ter-tense) Iw Tuioas significations. As,

1. In a general signification ivoof, a type, is called the print or mark, which is made by bestiog, as John zx. 25. What we call the print of the nails, is in Greek, rvmn iikm, ^tjpeof the nails; that is, the impression or holes left by the nails beaten or driven tkm^ bis hands.

2. More particdlarly, it denotes an example or exemplar, which in certain actions we ^Bitate: this goes before, and is to be imitated. See Phil. iii. 17,1 Thess. i. 7, 2 Thess. fi. 9,1 Tim. iv. 12, Tit. il 7, 1 Pet. v. 3, and ii. 21, Acta xxiii. 25, Rom. vi. 17. What we tnodate form of doctrine, in the Greek, is rvm^ hlax^, that type of doctrine; that a, il whidi God has prescribed the role, form, and example of obedience, and life to us, ^« to bdieve the Gospel, and live accordingly, Phil. i. 27.

3. In soother signification rw^, a type, is called a* description not very exact, viz., ^ vbieh is made summarily, briefly, and less completely.

4. It has also another signification with physicians, who call that form and order oh* sored or noted in the increaas or abatement of diseases, tmv^, a type, denoting the symp^ t^iBs qC the &ease, and what it is: hence Galen wrote a book entitied, •mft rw rvtswy of ^jpei As to other senses, wherem lawyers and politicians take it, consult Siephanus in '^mr Gr4te4B LingucB, Tom. 3, Fol. 1691.

5. Bat to ai^iroach nearer to our scope and business, rvfa%»^ a type, denotes a figure, ^^^ c^Sgy» or representation of anything, and that either painted, feigned, or engraven, ^ expressed by. any other way of imitation. Acts vii. 42. So Isocrates in Evag, Encom,

^fveoof, the images of bodies, (taw aufAarw uMvau.)

6. Divines understand n<Dthing else by types, but the images or figures of things prese&t or to come; especially the actions and Mstories of the Old Testament, respecting sodi as prefigured Christ our Saviour in his actions, life, passion, death, and the glory that Mowei In which sense some judge this appellation to be ayy^et^v, written or inscribed, and refer Bom. v. 14, to it, where Adam the first man, is called rvwos rov ^uXXoviw, fyura fatwri, " The figure of him that was to come," viz., ** the last Adam," 1 Cor. xv. 45, andx. 6, raurat rwot nfMn tyivnOtHrm, *' Now these things woTO OUT types;" and, verse II, raunrat xsravrat rtnrot vtni0Mto9 «xiivo«f, *' Now ail theco things happened to them for types.' These two texts we translate examples or ensamples. But in the former place. Bom. r. 14, a type seeqis not properly to denote what we here intend, for there is a certain comparison made between Adam and Christ, whidli carries rather a disparity than a similitade in it. The protasis, or proposition, is in ver. 12. As Adam conveyed death, t(^ther with sin, to {dl that were bom of him, (ut Adamus omnibtu ex se natis cum peeeaid mortem communicat.J 'the apodosis, reddition, or return, is not expressly set down, but insinuated in the foregoing words, as if he had said. So Christ conveys or conmiuniates life to all those that by M&. are given to, and implanted in him. A type, therefore, in the said place, denotes a similitude, generically, and relates to the fifth particular. In the latter example, rvvos, a type, signifies an example, shadow, or umbrage of things to come, as the words aimexed miake out, yet not properly relating to the types in hand. To thia some refer Heb. viii. 5, Acts vii. 44, where rmnt, a type, is taken for the pattern anl image shown to Moses in the Mount, Exod. xxv. 40; in the Hebrew it is called nir\ an exemplar, pattern, figure, or form, denoting that the structure of that Levitical tabernacle was a type or prefiguration of the truth which was to be expected under the Gospel-dispensation : so Gregory Nazainzen Bays,* '' That the Levitical law was a shadow of things to come, as the apostle declared, and as God commanded Moses to do all things, xar» ro9 rvin»y according to the example showed him in the Mount, nz.. of things obvious to sense, which afterwards were to be discovered by faith. Piscat^r says, that by rwor, a type, Heb. viii 5, the tfpxerwof, or archetype, is to be understood; that is, the principal or primitive exemplar or pattern of those heavenly and spiritual things, which were prefigured by the tabernacle, and the cereqionies relating to it, as antitypes, viz., the death of Christ upon the altar of the cross, and his entrance into the heavenly sanctuary; which things were spiritually revealed to Moses."

But we may be satisfied that by type, or exampU, in the aforesaid place, we are to understand the disposition and form of the future building of God's house under the eran-gelical dispensation, and so it belongs to the fifth signification, according to tiie significatioD of the Hebrew word nas, Banah, adifieavU, he hsih bcdlU

II. Synonymous terms. 1. The word typos, used by the seventy, answers to rrsr, Exod. xxv. 40, and dn, Amos v. 26; but neither of these concern us in this place. Yet we may refer to this, that general appellation, ^oo. Mortal, which denotes a ^-mihtude, or the comparison of one thing to another: also a parabie» {ffoverb, axiom, dark or figurative speech: see Ezek. zxiv. 3. In the AxMc toqgue we meet with the word nao« Schihh, which denotes a sinulitude, type, or parable, from tnv, he was like, &c, 2. From Greek writers, as well canonical as ecclesiastical, wc may mention some synonymous appdlations; as from the New Testam^tt we find that the types of things to come, are called, (1.) £x«x, a shadow of things to come, Heb. viii. 5^ <nuat rvf tvwfaviw, " a shadow of h^veidy things," and Heb. x. 1, oxmb rm fuX^orrtfv ctyaOtJt, *' the shadow of good things to come ;" beeause Christ, with his blessings anJ works performed for the salvation of mankind, was proposed to the godly in an obscure way, or a shadowy description of his lineaments in the Old Testament. E^<^ some think that (Eom. xiii. 12,) the Old Testament is reprasented by night, or darkness and the New Testament by day, or fiaice to face. (2.) Twittyfim, an example, or pattam, the priests of the Old Testament are called yMrfmnms nvoStiyfMir/ tmwfcatm^ to seiye to those things, Heb. viii. 5, that is, to be exercised in those parts of divine worship^ which were types and figures of things to be expected in the New; here there ina^ be an ellipsis of the preposition tv, and so the sense is, that their priesthood or ministry

* Otai. 42, «a r# Wfiw taarxBt,p, 688.

exfiied, mimAijiunri^ m the exemplar or shadow of heavenly tlnngd^ because by their piiadiood, the eeketiBl and spiritoal priestihood of Christ was prefigwed as in types; the like aipdbtkm we haire^ Heb^ ix. 23.

3. ZifuMv, a sign, Ma^ xii. 39, where Christ qiplJes the three days' stay of Jonas in the whale's belly, as a type of himself, ofitAuw rw iww rov v^ofnrw, '* the sign of the prophet Jonas." Here Christ accommodates his speech to the words of the Scribes and Pharisees, who asked a sign of him; otherwise a sign and a type differ in signification, the one being of a larger, the other of a narrower signification: every type is a sign, but every sign is not a type: every sign may represent the thing signified although unlike; but the cDBiJition of a Qrpe is, that it must bear a parity, proportion, or likeness to the thing typined.

4. iLifaiSoX*, a parable, Heb. ix. 9, which term in the Hebrew books of the Old Testament, frequently answers the Word ^«d, bat is put in this place for such typical or prefi-gurative things, and actions, as are related in the Old Testament. So Heb. xi. 19, the phrase of "Abraham's receiving his son in a figure," which son was by him acyudged as pod as dead, tv wm^affokn, in a paraHe or siimlitude, is well expounded, that he was a type mr amilitade of Christ. In ecclesiastical writers we meet with the same appellations, (^sncfa as are very near, only we are to take notice, (1.) That they confound the alle-^^ry with the type firequratly: so Augustine says,* an allegory, under which term un-4«btedly he comprehended types, is fourfold, viz., respecting history, fact, preaching, and samments. (2.) Gr^ory Nazianzen f Ms the antitype &r the type, Orat. 42, tts ro ayiof

c»r;^ft, Pag. 692, his words are, o ^t xoA^^vf, o^ts xpiAarat (AMtxAret rv9 ^wforrw oftm tt *f T0v^ h TV v9sf ^KJMf, va&wT^ oJJi u' avrtrtrte^ ; that is, yet really the brazen ser-pudwaswd Handed up to prevent the bUmg of serpents, nor yet as a type of Christ, who 9iferedfor us but as an antitype. (3.) In the Latin tongue the words Exemplar, Figura, i'rafiguraHo, are much used, that is, a pattern, figure, or representing a thing to come. Bvt tl^ word type was most usual to denote privileges to come, by the donation of parents Uisiiehas were denizens of the city of Borne, when it was imperial. * •

The eoireiative, or that whidi answers a type, is the antitype, that is, the thing repre* seated by the type, or that which answsrs to it; asl Pet iii. 20, where when the history ufei|^ souls saved by water (in the deluge. Gen. vi. 17, 18), is mentioned, the apostle s^^jmns, ver. ^1, m amwwt nn ueu njuiar ai^u fynfitvyua., i. e., *' to which the antitype, kpdsn, doth now also save us,'' so the Greek; by which the apostle denotes, that bap-tan, which is a medinm, or means of salvation in the Gospel dii^ensation, is the antit3rpe, «aoswecB to the type, of that great preservation of those few nuthful persons that were ared ia that universal deluge, commonly called Noah's flood.

This antitype, or thing pre^gored, has other appellations in UieNew Testament, as firsts ^«L ii 17, where it is csdled wf4ji, a body^ which is opposed to nm <nuct, a shadow, and i^ufies only (he very thing or genuine essence, whose avoewcuriAa, obumbration^ or sha-^. ff picture was piefigitfed in the time of the Old Testament; hence it is said, ver. 9» of the aasM chopt^, ** tkit in him, viz., Christ, dwelleth all the fulness of the Godhead, ^^fu^auis, bodily." In the time of the Old Testament God dwelt in the temple of Jem* ^QB, and apon the ark of the covenant, in the mercy-seat, but it was rvtssiws, typicaliy. ^ when the falneas of time was come, the whole fiilness of the Deity dwelt bodily^ ^f) and in a most eminent manner personally in Christ's human nature.

}- Coondt Heb. x. 1, where you will find a metaphor taken firom painters, who first ^ s dtticottl are wont to drawa (73u«yfd(^fa, that is, a rude adumberation or delineation c^thfi thiig fhsy intended to paint, and afterwards perfect it with true and lively colours, tiQ diey make a hit picture. By the first of these, the apostle in this place, means the ^>ordiadow8 of the Old Testament; by the latter, the truth and compliment of the Oii Testament types, which the apostle caUs tixnas, images,

Heh. ix. 23, 'fte ff rott s^wts, " Things in the heavens," or, as the explication subjoin-^1 has it, T» ttn^ta, ** heavenly things," are called such things as are understood to ^y the heavenly priesthood of Christ, and other things mentioned in the Old Testa-^^: so ver. 24, they are called ra, oiKn^et, true, by which is hinted, that the images^ Pf^%!rations, or adumltfations of those good things, were but exhibited only in the Old Tkataoient: see John i. 17, where it is said, *' That grace and truth came by Jesus ^bst;" m which place, grace is opposed to the curse of the law, and truth, to the cere-^^Wy ihadowB, and pr^gured types thereof.

Tom. 1, open lib^ de vera Relig, cap. 66.

The definition of the thing is thus: a typical sense is when things hidden, or unknown, whether present, or to come, especially when the transactions recorded in the Old Testament prefigure the transactions in the New, are expressed by external a^^on, or prophetical vision. The division of types follows.

ARTICLE II.

OF THE DIVISION OF TYPES.

Hebe we shall wave the wranglings of critics, who spent many words to confiite each other, and give the best account we can of the real division of types, which may be reduced to two sorts. (1.) Prophetical types. (2.) Historical types; of which in order.

ARTICLE III.

OF PROPHETICAL TYPES, AMD TYPICAL AND SYMBOLIGAL ACTIONS.

Pbophktkal types are such, whereby the prophets who were divinely inspired by exter« nal symbols figured or rigdfied things present, or to come, in their speeches, or writings, either by way of warning, admonition, or prophecy. This must be considered, (I.) with respect to actions. (2.) visions.

I. Prophetical actions are typical, when some thing mystical and hidden is adumbrated or shadowed by those things which the prophets by divine command acted; as for instance, Isa. XX. 2, " The prophet goes out naked;" that is, without his prophetical garments! to prefigure the fiEital destruction of the Egyptians and Ethiopians: Jer. xiiL h and the following verses, the prophet by divme command gets himself a linen girdle, puts it upon his loins, Iddes it in a rock by Euphrates, afterwards takes it firom thence, but it is putrified, or marred, or rotten: by which type the blessings God gave the people, their ingratitrnde and wickedness, and the destruction that was to come upon them, are prefigured, as by the context appears. Chap. xvi. 2, 5, there is a command to abstain fi»>m matrimony, procreation of children, mourning feasts for the dead: by which type God denounces most woeful calamities which were to come ppon his people for their sins: see cYl xviii. 2, 3, 4, 5, 6,11, xix. 12,13, xxvii. 2, and li. 63, Ezek. u. 8, Ac. The prophet eats the volume, book, or roll reached to him, to witness, the gift of prophecy divinely inspired into him, which afterwards he was strenuously to exercise against the rebellious people: see chs^. iv. 2, xiii. 3, and xxiv. 3,16—22, where you have instances relating to this head, Hos. i. 2, and the following verses, gives the names of wife of whoredoms, and chil(hren of whoredoms, to a kwful wife, and lawfiilly-begotten cUldien; by which type he denotes and taxes the spiritual idolatry of the people of Israel; see Tamovius ExercU. Bib,, largely upon the place. The like symbolical action we read in ch. iii. to this we may also induce the typical action of the prophet, which is described, 1 Kinin XX. 35. We may add likewise to these, that action of Christ, when he cursed the bai^n fig-tree, which presentiy withered. For that curse was not produced firom any lash or unreasonable malice, or a desire of revenge; but by it our Saviour would typically show, (1.) The destruction that was to come upon the people of Israel, considered as such obstinate persons, who by no admonitions, or threats, wodd suffer themselves to be amended or reformed: see tiie parable. Luke xiii 6, 7, (2.) The power of iaith, whose an^ogy, or deep mystery, Christ himself expounds.

To this head we may also refer the action of the prophet Agiabus, in Acts xxL 10, 11, who took Paul's girdle, and bound his own hands and feet, to imitate Paul's captivi^ at Jerusalem, fte.

ARTICLE IV.

OF PBOPHETICAL AND TYPICAL VISIONS.

These nay be thus distingcdshed, viz., such as were shown to men sleeping, or walking; to men asleep, their dreams have been sent from heaven. - In these there is a twofold difierenee, some are mere, or naked sights or views, which without figures, and the mys-tery of types, r^resent deep things, and future events, such was the dream of Joseph, Matt, L 20, and ii 13; of the wise men. Matt ii. 12. But these concern not this head; some are t^^ vvfAfioKuun, or such dreams, which are hidden or involved in figures and types; these dreams came sometimes to believers, sometimes to unbelievers.

To the former dass belongs;

First; the dream of the patriarch Jacob, Gen. zxviii. 12,13, " And he dreamed; and behold, a ladder set upon the earth, and the top of it reached to heaven; and behold, the ai^^els of God ascending and descending upon it And be&old, the Lord stood above h, and asid, I am the Lord," &c. Certain interpreterB, by reason of the antitype, refer this fision to the patriarch Jacob himself, making the ladder to signify the journey of Jacob; the ascending angeb his keepers when he travelled, and Uie descen<ting angels when he returned: they say, that God stood on the top of the ladder, since he is the moderator or governor of the whole affiur, because by his providence Jacob is taken from his paorents, led in his journey, entertained by his fiither-in-biw Laban, and led back again. This interpretation, they say, is made by God himself, ver. 15; but Christ is a more sure intequeter, who, John L 52, makes himself the Antitype of that vision; " Verily, verily I say onto you, hereafter ye shall see heaven opened, and the angels of God ascending and dfacending upon the Son of man:" that is, frop day to day, ye shall more and more DiHierstand, tluit I am he who is prefigured in that vision of Jacob's ladder. That vision halds forth,

1. The personal union of two natures in the Messiah, when prefigured by the ladder landing upon the earth, whose top reached heaven, denoting the union of the divine and hmoan nature, by the symbol of the ladder touching heaven and earth.

2. The fruits, benefits, or blessings, rov Xoyov, of the incarnate Word, or the Word nade flesh, expressed by the ladder^s touching heaven; because through Christ, the as-ceosba or entrance into heaven, is open to all believers, John iii. 14—16, and by him only, Acts iv. 12. As the patriarch saw but one ladder; so the going up and the coming down of the angel denotes, that they were no longer to be hurt&l to mankind, but most friendly: aee Luke ii. 9,13. For tbey come down as ministering spirits for the help of the saints, Heb. L 34, and go up again, carrying their souls into Abraham's bosom, Luke XTL 22. Here is also a blessing annexed by the Lord, Gen. xxviii. 14, '* And all the lilies of the earth shall be blessed in thee;" that is, in thy seed. This is that blessing vhicli comes upon us through Christ, £ph. i. 3, Gal. iii. 8, 9.

3. Here is the principal end for which the land of Canaan was delivered into die pos-Kaskm of the posterity of Abraham and Jacob, vi2., that there may be a certain seat or habitation for that people, of whom the Messiah was to. be expected.

Secondly; the double dream of the patriarch Joseph, Gen. xxxvii. 5, &c., which was expoonded by Joseph's brethren, ver. 8, and his father, ver. 10, very agreeable to the event of the thing, as diap. xli., and the following chapters.

Thirdly; the dream of Daniel of the four beasts that came out of the sea, Dan. vii. 3, ^M which were types of the four monarchies of the world, viz., the Babylonian, Persian, Grecian, and Roman, &c.

To the latter dass belong,

1- The dream of Pharaoh king of ERypt, Gen. xli. Of the fourteen cows and the ^^vteen ears of omu, by which the fiiture state of £gypt, and the neighbouiing country, ^ respect to fertility, and the scarcity of com, is preijigured, as Joseph himself expounds ^^ chap. xh. 25, Ac,, and is evidenced by the event, ver. 47, 54, &c.

2. The double dream of Nebncbadnezzar; the first is described, Dan. iL 29, &c., viz. of the great, large, splendid, terrible image of a man, " whose head was gold, his breast and arms silver, belly and sides brass, legs iron, feet part iron, part cky, and of the stone hewn out with hands, which brake them to pieces; becommg siterwards a great mountain." By which typical and symbolical image, the four universal kingdoms or monardnee of the earth are again shadowed, or adumbrated, as the prophet himself expounds it, Dan. ii. 37, and the following verses.

But by the " stone cut or hewn out without hands," the spiritual kingdom of th^Messialh is denoted, which when these moimrchies were in being, began to lift up, or erect itself; but at length whatsoever shall remain of the said kingdoms, he will break is pieces and oonsume, ver. 44.

So much of visions which appeared to men asleep, such as appeared to men awake are of a twofold kind, but of the mann^ of appearance, viz., whether with ecstacy, or without, is not our work to dispute at present, viz., some have tiie exposition or interpretation of the types and symbols annexed, and some have not.

Visions of the first sort are to be also difTerenced, forasmuch as the interpretatx>n of the vision is taken either from the thing itself, or from its appellations or terms, and so it is by an allusive reason.

Of the first sort are the visions of Jeremiah, chap. xxiv. 1, Ac, ** of the two baskets of figs, good and bad;" by the good figs, the restoration of the Jewish and Chnstiaii churcfa which was to come, is prefigured; and by the bad figs, the carrying sway of Zedekiah and the people of Israel into captivity, is also prefigiured, as it is expounded in the 5tb and the following verses.

The viii., ix., x., and xi. chapters of Ezekiel agree in the description of the same viskm of the prophet, wUch had four parts; the first part of the vision adumbrates the wickedness of the Jews which remained at Jerusalem, chap. viii. The second figures out the destruction of the citizens in the very city, except those whom God had marked, as chap. iz. The third prefigures the fire, by wlddi is denoted the flammg anger and indignation of the Lord, who by plague and famine afiOicted the inhabitants before the taking of the dty, and after its taking, utterly burnt and destroyed the whole dty, with the temple; and hence the glory of the Lord departed, as chap. x. The last denotes the persecution and ruin of those Uiat escaped the burning and destruction of the city, as chap. xi. So chap, xxxtii. 1, and the following verses, there is a vision of bones made alive again, and reduced to their former state, by the immission of the Spirit; by which the restitution of the Jews, and the deliverance of the universal church, its resurrection from death, and its eternal glory is adumbrated or shadowed forth, as appears ver. 11 and 23, with the verses immediately following both places. The vision in the viiith of Daniel, of the two-homed ram, and of the he-goat with one horn, is expounded by Gabriel, ver. 19, to relate to the kings of Media, Persia, and Greece, &c.

Amos vii. 1, 4, 7, is a relation of certain visions, by which, as by types and symbols, a famine to come, warlike devastations, and the captivity of all the Israelites alter the ex* tincdon of Jeroboam's &mily, is denoted, as it is expounded in the same chapter; see chap. IX. 1, where you have a vision, that denotes God's departure from the temple, hi^ forsaking the Jews, and his most sure judgments against them,

Zechariah i. 8, &c., there is a vision of " A man riding upon a red horse, standing among the myrtle trees in the bottom, and behind him, red horses, bay, and white,*' so the Hebrew; by which is figured our Saviour Christ, dwelling in the church among the godly, and angels ministering to him. as chap. i. 18, " the four horns," denote the enemies of Israel who invaded them, as the Syrians, Assyrians, and Babylonians on one side, viz., the north; the Ammonites and Moabites firom the east: the Edomites and Egyptians from south; and the Philistines from the west. The •* four carpenters," ver. 20, which cast out the horns aforesaid, do figure out those instruments which God shall make use of^ and gather from all parts, to destroy the Babylonians, and those enemies of the Church, who hindered the building of the temple and the city Jerusalem, Chap. ii. 1, there is represented a man, holding a measuring line in his hand, to measure Jerusalem; by Which the rebuildmg of the city in time to come is denoted. Chap. iii. 1, Joshua the high-priest is represented as a type of Christ, as is phunly intimated, ver. 8.

Chap. IT. 2, there is mentiaD of agoUen caadleadck, ¥rMch isa type of the church, and most precious in the sight of God, the explicatioii of which, with reference to eachindiyi-^hfiil m^aber, is giyen by our Saviour himself.

The flying roll, chap, v. 1, denotes the judgment of God against the impenitent, and impious Jews. More examples may be read in thia and the following chapter.

To the latter class beloi^ the visions we read of, Jer. i. 11,14, Amos viii. 2, of which ve have qpoken before.

We have treated so far of visions, whose antitypes are expounded in the very text; but there are others which are not so expounded: therefore we must take their ex-positioa either from the drcumstances of the text, or from other places of scripture; or £rom the event, oompliiQent, or fulfilling of the prophecy; such are laa. Ixiii. 1, Ac, where there is a dialogue proposed by ^e prophet, between Christ and the church, leqwcting his own most blessed passion and merit And although there is in that place no direct nwntioa of such a vision, yet the eircumstances do flEurly intimate it, viz., that such a visioo appeared to the prophet .

In I^zdaeL the xlth to the end, we have a typical description of the temple and city: the antitype of which, is not the city and temple rebuilt by Zei^iibbabel and Nehe-niah after the ca^ivity, as the Hebrew rabbles and others have dreamed, but the mysti-csl tanpfe of God, his true church, and the heavenly and spiritual dty, as the learned doctor Ha£knre£ferus most leamecUy expounds it Lastly; the Revelations of John, in which the fiitore state of the church, by divers visions, both symbolical and typical, is represented, the explication or fulfilling of which the event must show, is properly reduced under dui head. So much for prophetical types.

ARTICLE V.

OF AH HISTORICAL TTPS, AND ITS FIB8T DIVISION.

Ah historical type is the mystical sense of scripture, whereby things acted or done in the Old Testament, (especially what reelected the priesthood and worddp of the Jews,) prefigured and admnfarated things acted in the New Testament times, with respect especially to Girist the Antitype, who is, as it were, the kernel inclosed in all those sheUs of Old Testament ceremonies, types, or actions, &c.

This may he thus distinguished, (1.) that like an allegory, it is either innate, or natozal, or inferred. The mnate is that which is expressly delivered in the scriptures, or when the scripture itself shows or intimates, that some ceremony, or thing transacted, does adumbrate the things related or done in the New Testament, especially Cbrist in a mystical sense. This is done, either expressly or explicitly, or tacitly and imphcitly; or, which is all one, the scripture either shows it expressly, or tacitly in-tmsstes the thing transacted to be a type of Christ; of the first kind we have many exuoples.

The prophet 'Jonah was swallowed in the whale's belly, and vomited out after three %s, as Jonah L 17, and ii. 10. This is a type of Chnst, who lay three days in the gtafe, and of his glorious resurrection, as Christ himself expressly says, Matt. xii. 40, and xri. 4, Lake xi. 29, 30.

The bnkzen serpent which Moses by divine command lifted up in the desert, against tbe bitings of serpents, as Numb. xxi. 8, 9, is expressly said to be a type of Christ, y/ho was lifted up upon the cross, and healing bdievers of the biting of the infernal terpent, John iiL 14,15.

The constitation and sacrifice-offerings of the levitical priesthood in the Old Testament, £d typically prefigure Christ the High-priest, as Heb. v, and the following. More ex-UDplei may be found upon a diligent search and meditation of the scripture.

Examples of the latter sort are these: the mercy seat, or the covering of the ark of the covenant, Exod. xxv. 17, which typified Christ, Rom. iii. 25: so you may compare Josh. L Ac., with Heb. iv. 8. That the manna was a type of Christ is told us, ^ob vL 32, Ac. The paschal lamb, Exod. xii. 3, &c., was a type of Christ, as 1 Cor. v. 7,Jolmxix.36.

Tbe scape-goat. Lev. xvi. 10, 21, was a type of Christ, as John i. 29,1 Pet. ii 24, 60 vas Isaac, Gen. ^xii. 2, 12, with Bon^. viil 32, and Heb. xi. 19. So Sampson, Judg.

xiii. compared with Matt, ii. 23, were that which is spoken of Sampson, Jvt^. laJL 5, is accommodated to ChnaX the Antitype: yet the phrase n«C«v«« «xuftKr«T««, " h« shall he called a Nazarene,'' is not used as some say, respecting the word ooDoermi^ Sampson, hut to others sayings of the prophets, Ita. lx« 21, and xi 1, Zecii. tL li, in which the Messiah is called tn, netsery sureuha, '* a hranch," whence Nazareth is derived ; hence the Syriac has it rrtsi. Natzerath, or Notrath,* " Matt. ii. 25, and the rea-son they give, is, that it is said it was written, •« »po^^T»r, hy the prophets, in the jtoa) numher, &c.

That King Solomon, the son of David, was a type of Christ, appears Heh. L 5, Ads iL 30, and xiii. 22, 23, where the promise made to David, spoken in a literal sense of Solomon, 2 Sam. vii. 12,1 Chron. xvii. 11, is referred to Christ.

The fbrst-bom son of the Lord, as the pec^le of Israel are called, Exod. iv. 22, when they were to go out of Egypt, is a type of Christ: the only-hegt)*tcn Son <rf God, Mattiii. 17, who is said to he called from his exile in that nation, Matt. ii. 15, where that which is literajly said of the Israelites, Hos. xi. 1, is accommodated to Christ the Antitype, &c. '

An illated or ii^erred type is that which is consequentially withered to he snich hy interpreters; this is either hy fair prohahilities agreeahle to the analogy of fiuth-^>r extorted, and without any foundation in, or shadow of sense, from the Uteral sense of the text.

Of the first sort, the homily-writers and expositors produce a great many. As the doings of Sampson in marrying a strange wife, and destroying lus enemies by Ins death, Judg. xiii. xiv. xv. xvi. chapters; altough no where in Scripture i^phed to Christ, yet it is expounded as a type of Christ, who was spiritually, as it were, married to the Gentiles, and conquered his enemies hy dying. More examples are, Gen. xxxvii., respecting Jos^h; Numh. xvi. 47, respecting Aaron. See Isa. lix. 2, Gen. ii. 22^ 23, Dan. vi. 22, Judg. xvi 2, 3,1 Sam. xvii. 49 ; compare ch. xxii 2, with Luke xv. 1, Ac.

Of the latter sort, are the wild fantastical conceits of papists, and some others, who make types where there are none. For instance, f Turrecremata makes the Son of David, yea, Christ himself, a type of the pope of Rome: for he expounds the words, 2 Sam. vii. 13, thus—*' 1 will establish ^e throne of his kingdom for ever: that is, says he, 1 will cause the supremacy, or kingdom of the pope, always to endure, with several other things of tlie same ridiculous tenor; which we omit as useless to our undertaking.

ARTICLE VL

OTHEB DIVISIONS OF AN HISTORICAL TTPE.

Anothbb division of an historical type is this; some immediately respect Christ, and some the things that belong to Christ. Of the first sort are such things as prefigure, and lively set forth his most holy life, his most bitter death, his most glorious resurrec tion and exaltation, as in the examples before recited. Of the latter sort are, the univeisa! flood, in which, by the peculiar blessing of God, Noah and his family were saved, which is called a figure or type of baptism^ 1 Pet. iii. 21, to which PsaL xxix. 10. may b5 applied, which, by the power and efficacy of the most precious blood of Christ, saves men, and is to them the laves of regeneration and renovation of the Holy Spirit. The parallel of this type, with the antitype, may be read in the learned Gerhard, Tom. 4 loc, de Bapt. sect. 8.

The bodily circumcision is a type of heart circumcision; the former is called ^npmfni ^X^iporoitrros s '< the circumcision made without hands; the latter vtpcr ijoi r«v xpifw the circumcision of Christ, Col. ii. 11.

So our divines proposes some types of the Lord's supper, as the tree of life in the midst of paradise, Gen. ii. 9; see Rev. xxii. 14, John vi. 53^ 54, 55. The bread sod wine brought forth by Melchizedec, and given to Abraham, Gen. xiv. 18, 19. The paschal lamb eaten yearly {m waiuniinv) in commemoration of the deliverance of the Israelites firom literal Egypt, Exod, xii. 27, with 1 Cor. v. 7, and xi. 24: the manna, Dxod. xvi. 15; the water that come out of the rock. Numb. xx. 11: the Uood of the

♦ Sec Phcator npon the piece, end Joniut laParaiMtii. f lib. 1. sammK. Cap. 90.

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ooTemmt, Eoxd. xxiy. 8, Heb. ix. 20. The shew-faread, Exod. xxv. 30. The live coal. Itt. Ti 6; the exptication of which amongst other types, may be read in Gerhard, Tom» 5, de tear. Emdi. uet. 12.

Tbe types of the New Testament Church, aa learned men say, are Paradise, Gen. ii. 8. Noi^*s ark. Gen. Yi. 14, Ac. The calling of Abraham, Gen. xii. 1, Josh. xxiv. 2. See more exampiffl, Josh. ii. 18, and yi. 23, Psal. Ixxxvii. 1, GaL iv. 22, Mai. iiL 3. Yet some of these are reputed aUegories rather than types.

Types are either of things or of ceremonies : the types of things done are, when some actioiB of holy men in the Old Testament prefigured some tfjngs done in the New. Thus Abraham's offering his son, in obedience to God's command and, love to him, t3^ified God the Father, delivering his Son to death for the love of mankind, Rom. v. 8, uui viii. 32. So Joeeph's being sold into Egypt, and afterwards advanced, typified the hamilifttkm and exaltation of Christ, Phil. ii. 6, ftc. Ceremonial types are, when the oeremomes, and whole constitution of the Levittcal worship in the Old Testament, prefigured thhigs in the New; an evident explication of which the ^listle to the Hebrews gives.

ARTICLE VII. Canons or Rules expounding Types,

CAKON I.

Ix prophetical types we must exactly take notice where Christ manifests himself with res{^ to his office and merit; and where he sets forth other divine things, a? judgments ud Uessings.

The reason of the canon is; because the Son of God, before the fulness of time was come, QaL iv. 4, did at sundry times, and in divers manners, voyv(Mp«s x«i ^cyvr^owvf kdombrate and make himself manifest, with his merit and passion, to the fathers and pro« pheU of the Old Testament, partly by plain promises, and partly by typical visions, and ^ be "'rejoiced in the habitable parts of the earth," Prov. viiL 31. In which respect be is said to be '' A lamb slain from the foundation of the world,'* Rev. xiiL 8. For the general understanding of these types, the learned give this rule: '* Whatsoever text of the Old Testament treats of the grace of God, of propitiation, redemption, benediction, asd destniction of enemies, so that the light and explication of it may be found in the New Testament, or that the circumstances and emphasis of the words themselves discover it; thit tert is to be expounded of Christ, together with his merit and passion.

Thns tbe vision of Jacob's ladder, Gen. xxviii., prefigures Christ, the true ladder, by ^^^ the saints ascend into heaven, as appears by the circumstances of the text which tnats of the propitiation of God, his divine protection, and his blessings upon the &ithful Posterity of believers ; besides, Christ applies this to himself, John i. 51.

Isa. IxiiL 1—6. There ii a prophetical colloquy, which respects not only Christ, but also ius most bitter passion, and most glorious victory; for, (1.) The text discourses of the pf^'pitiation of God, the redemption of men, and the destruction of enemies. (2.) The 1^ foregoing chapters expressly treat of the merits and blessings of Christ. (3.) It is expoQn&d of Christ, Rev. xix. 11,13,15. (4.) The circumstances of the text, and tbe emphasis of the words clearly evidence it to be as before expounded: of winch more iBiQotfaer pboe.

CANON, n.

There is qftenlimes more in the Type than in the Antitype.

Im^cs, lib. 2. chap. xl. says thus: " A type and image (of a thing) is sometimes liifferent from the truth, according to its materiality and substance; but according to tbe Ittblt and lineament it ought to keep a similitude, and to show by things present^ things

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winch aie not present'' The reaion of the emon yon have, art 6. God designed <me person or thing in the Old Teetament to be a type or shadow of things to oome, not in all things, bat with respect to some particular thing, or things only; henoe we find many things in the type, which are not to be a{^ed to the antitype, which it typifies in some certain thing only, not in all especially to the fidlings and sins of the saints of the Old Testament, who did tipify Ghivt are by no means, neither ou^t tbey to be attributed to the most hi^ and unspotted Jesus. For as a pietore may tepeseiA ail the lineaments of the party pictured exactly, although there may be some aeodentai spot in it, that is not in the person. So the Itfe of the saints may be a type and image of Christ, althougfa they are ikble to frailties and infirmities incident to human nature, which are no representations, of any thing in Christ. The use of this canon is shown in the epistle to die Hebrews, where the priesthood and ritoal sacrifices of the Old Testament are fairly accommodated to Christ the Antitype, yet that there were many things in that priesthood which do not quadrate; as that the priest was to sacrifice for his own sins, chap. v. 3, which does not quadrate with Christ, chap. vii. 27; that jwiesdiood was curtfcrft tuu tam^Xts, weak and unprofitable, chap. vii. 18, and there were many priests, neither of which can be applied to Christ, who made aU perfect and unchangeable, chap, vii. 24, 25.

CANON III.

There is oftentimes more in the AntUyfe than in the Tyfe,

Chbysostom, HomU. 61, on Gen. says, " It is necessary that the figure have less in it than the truth, because otherwise it wodd not be a figure of things to come." The reason of this canon is the same with the foregoing. For since no one type can express the life and particular actions of Christ, therefore there is altogether more in the antitype, or other thing adumbrated, than can be found in types. And when we say that tiiere is more in the antitype than the type, it is to be understood, not only with respect to the thing, but also with respect to the manner. Of this Moses and JToshoa were examples, each of whom was a type of Christ. Moses typified Christ as a Be-deemer, and Joshua typified him, as he brings his people to heaven, their true country. But the manner varies in both places, and in that respect there is much more in the Antitype than in the type. In the type there is only a bodily or human deliverance; in the Antitype an heavenly and a spiritual. In the type there is only a simple or single redemption ; in the antitype such a redemption, as is made (iatercedente xvrptt^ by a redeeming price, viz., the blood of Christ, Bom. iii. 24, 25. The redemption, in the type and the introduction into the land of Canaan, is made by Moses and Joshua, as by the ministers of God, Heb. iiL 5. In the Antitype our redemption and salvation is wroo^t by Christ, as (per curiorTi}! ewni^ws by the principal Author or cause of salvation. Acts iii. 15, and iv. 12, Heb. v. 9. So Moses, when he is called i»Mrrns^ mecUator, Gal. iii. 19, may be termed a type of the mediatorial office of Christ, with respect to the thing itself; although there be an eminent disparity in the manner. Moses is called a mediator, because of his office of interpreting and teaching, Exod. xix. 3, Dent. vL 6. But Christ is not only a Mediator in that respect, bat for the great blessing and benefit t)f his satisfaction, 1 Tim. iL 5, 6.

CANON IV.

Hiere must he a fit appUcaiitm of the Type to the Antitype.

This application, besides other things, if it be iuferred, comprehends this also, that there may be a comparison made betwixt the type and the antitype, as far as the scripture and the analogy of fidth will bear it. Here Bellarmine Alters egre-l^ously, lib. 1. de Missa^ cap, 9, where going about to prove that there is a true sacrifice offered in their mass, he wrests the type in the Old Testament, Gen. xiv., in the history of Mdchizedec. For whereas this is a figure of Christ in a peculiar resptd, Psal. ex. 4, Heb. vii. 17, and that be truly sacrificed bread and wine. Gen. xiv. 18, he

eoodades it aeeessary, thftt Cfariat alao ncnflce hreadand wixie» && But keaides this tbat ArtidflB of fthb are not to be proved by typical accommodations, (if not in the scnptures^ as this la not,) but by certain and Uhistrious evideiiaes of scriptures, which BfHarmine* hiaaelf grants. We will encounter this papistical qmbbk, and affirm, that this aqopiication of ^e type to the antitype is not otiy in the least Utile consoaaat to sdiptore, (for the parallel is quite otherwise proposed, Heb. viL) but quite contrary to it, sod a dispaiagemeiit to, if not a justling out the only sacrifice of Christ and his ereriast-ingpiiesUiood.

CANON V.

What there are mamf partial Tyfe^ of one aad the same thimg^ then we are to judge not

from ome JnUtypey hut ofalljwUly taken.

The reason of this canon depends upon the forgoing canons. For inasmuch as the things oi the New Testament are prefigured in the old, wokuiu^us, ** At sundry times ind in divers manners,'' Heb. L 1: therefore if a right judgment of the thing prefigured co^t to be made by types, we must not examine or meditate upon one type singly, but many of them together. HereSocinns and his followers err when he parallels Uie redemption and mediation of Hoses, with that purchased and done by Christ. But besides ^ Moses is here a type of Christ only with respect to the thing, (raiionerei) but not (nikae modi) with respect to the manner, as we said Canon 3. For we may allege that we bring our judgment according to the Canon concerning our redemption by Christ, aod his mediatorial office, not firom this single type of Moses, but from others joine d with it. For the maimer of our redemption, which consists of the appeasing of divine wrath and satis&ction for our sins, was more proximately and immediately, though not fiilly adumbrated by the sacrificial types, chiefly the scape-goat, Lev. xvi. 21. The red heifer, Nnmb. xix. 2. Nevertheless you are to note here, that the grand foundation of our belief in this point, is not built upon types, but upon dear scripture texts, that unfold the mystery ofoorredemption^

CANON VI.

h expounding the types of the Old Testament we are to examine accurcUelt/, whether the diadow, or the truth, represented by a shadow^ be proposed ; that w, whether the prophets pnphesy of Christ under the umbrage or shadow of types^ or in express terms, viz,, spoking rfour Saviour in a literal sense.

Tax reascm depends upon that custom of prophetical speedi, yea, of God himself, ^eakii^ by the prophets, by which they are wont to make a sudden transition from t^ type to the anti^^, from a corporeal to a spiritual thing; and when the speedi is of another thing, to turn themselves to Christ, the kernel, as it were, of the scnptore, and prophesy of him, not under the shadow of types, but in express terms. As for instance, it is said, PsaL ii. 7, " Thou art my Son, this day have I batten thee. CalTin,]n his oommentaiy upon this psalm, says, that it is to be understood literally of David, bat typically of Christ. So the place, Micah v. 2, But thou Bethlehem Eplunata, ^ *' out of thee shall come forth unto me a ruler," or captain. This the same Calvin apoonds not literally of Christ, but of some political governor, as a type of Christ When yet these, and aH texts of the same purport, are to be understood of Christ literally, which the eoherenee and scope of the text does deariy prove, Ac.

CANON VII.

ITbtf wicked^ as such, are by no means to be made types of Christ, ^c.

The adohery of David, and what is related of the two harlots, and the incest of Anmon and Thamar, were accommodated by certain writers to Christ, as Azorius

the Jesuit,* and Cameliu$ a Lapidejf But those are impbus and gioimdlesB oonoeiiB, 88 die most of the learned affinn, Gretzer the Jesuit^ Ub. 1» de Crttce^ Cap^ 6, affinos that the oak, in which Absalom did hang by the hair of the head, is a figmne or type, of the cross of Christ; and that Absalom prefigured Chnst This man is. certainly a very daring and nonsensical type-maker, to make such an impious typical ejqdicatioiL For Absalom received just punishment for his rebellion against his father, Ac.

It cannot be denied but that the punishments of some malefactors are accommodated to Christ as an Antitype, Gal. iii. 13, " Christ hatii redeemed us from the corse of the law, being made a curse for us: for it is written, cursed is every one that hai^-eth on a tree." In which words he gives, not obscurely, the typical sense of DeuL xxi. 23, (which is, with respect to the &ct itself, or the civil punishment, or with respect of the cause or ceremonial reason added.)]; In the said place of Denteronomy the body of the person hanged, is commanded to be taken down and buried, for this reason, because he that is hanged is accursed of God. For otherwise neither according to the law of nature, nor according to the dvil Jaw, neither of himaelf^ is he that is hanged, accursed or execrable to God. Doubtless llierefore by this ceremonial or Levitical JEtiology (viz., a rendering a reason) [in respect of which the person hanged, is said to be accursed in the sight of God, as things of old were according to the Levitical ministration.] Respect is had by Moses to Christ the Mediator, as the apostle expounds it in the aforesaid place, " He is made a curse and sin for us," 2 Cor. V. 21. For though the reason, or occasion of hanging, in the Old Testament, be vastly different from Christ (for they that were hanged then, were hanged for their own crimes, but Christ bears the punishment of other men*s sins imputed to him;) yet, in hoc ipso tertio, in this very third, or meaning, they are types of Christ inasmudi they were accounted ceremonially accursed by God, see 1 Pet. ii. 24, Dent. xxi.

CANON VIII.

One Ihing is sometimes a Type and Jlgure of two things^ even contrary things, hut in

divers respects.

Thus the deluge, wherein Noah was saved, was to believers a type of bapdsm, bat in regard the wicked were drowned La it, it typified the damnation of reprobates at the great day. To this head some refer the place where Christ, who is called a Rock and a Cornerstone, is said to be to the godly a Rock or Stone of salvation, but to the wicked a rock of offence. So Christ is called a Lion for his strength ; but the devil is so called for his cruelty. But the two latter are rather a different explication of one metaphorical appellation with respect to different or divers things.

CANON IX.

In types and antitypes an enaUaye, permutation, or change sometimes hajq^ens, as when the thkiyjiyured and adumbrated takes to itself the name of the fyure, shadow, or type: and on the contrary, when the type andjiyure oftfie thing represented takes to itseifU^ name qf the antitype.

Examples of the first sort may be read, Ezek. xxxiv. 23, and xxxvii. 24, Hos iii. 5, where Christ is called David, who in many things was a type of Christ John i. 29, 36, Christ is called a Lamb, because the paschal lamb was an eminent type of him; thus he is called our passover, 1 Cor. v. 7, Rom. iii. 25. Christ is called lAaanipior, the propitiatory or mercy-seat, not because of the propitiation he made for our sins, 1 John ii. 2, but because the covering of the ark of the covenant (which the LXX render by ixaimif»i«r, and Moses calls nxo) was a type of him.

The New Testament church is frequently oilled Sion, Isa. iL 23. Jerusalem, Gal. iv. 26, Rev. xxi. 2, because these were types of it The ministers of the

* Li6, 8. Cap, 2. itutit, Marat. i In PrmUt. FtM. Otn. 40.

X Reipectu atrioo nve rationis addita ceremouiafit*

Gospel axe called the sons of Levi, say some, for the same reason, m., that they typified diese; hat this is dispatecL Of the latter kind you may read examples, (1.) In prophetical types, when the name of a person or thing fwhich properly agrees with the antitype, for which the type is proposed) is given oi attnhuted to any, as Isa. Yii. 8, and Yiii. 1, 8. So the honest wife of Hosea ihe prophet, and his children horn in lawfiil wedlock, by the command of God, are called, ** A wife of whoredoms, and children of whoredoms,*' Hoe. L 2, because of the Israelites, who were the antitype, and guilty of this, viz., spiritual whoredom. See yer. 4, 6, 8.

(2.) In historical types, as yrhen hanging was called in the Old Testament the corse of the Lord; becanae it was a type of Christ, who was made a corse for oor sins. Gal. iii. 13. See Isa. zlv. 1, with ver. 8.

To condade with a general canon, imr anJkoyuv, Imagmes gerund Nmmna sui proMyfi —that is, pictures or figures are called by the names of the persons they represent, as Cssst's statue or picture is called Csesar:—^And so of others. See Gen. zU. 26, Dan. viiL 20, Ac

r\*i^Mn^

OF PABABLES.

Wherein shall be given, (1.) The definition of the Word and Thing (2.) /if

(3.) Canons respecting U»

1. A PABABLE is called so» '^«p^ t« tro^oxxciy, which, besides other signifieatioiis, wiiich this subject is nnconcerned in, ffor it signifies objicere, cor^icere, detorquere, commiUere, appropinquare, transmittere, &c.^ denotes conferring, comparing, or the collocation of different thmgs. Jerome* calls it a sinulitade, because, as a previons shadow of tmth, it represents it. Tossanus says, that it denotes the comparison of heavenly things with eiixMj ; it answers to the Hebrew word ^Jtoo, Mashal: properly and strictly it sign^es an artifiml narratiye of a thing done, to signify another thing. So Glassius says.

2. As to the d^erent significations of the word, it is, (1.) used to denote any similitude or comparison whatsoever. Matt. xxiv. 32, Mark iiL 23, where the word viyo^t, a parable, is used. (2.) It is used to signify any thing obscurely and figuratively expounded, as Matt. XV. 15, where Peter calls the woj^ of Christ a parable, ^ufick^, ver. 11, which is expounded verse 17—20. (3.) It is used to denote a provab or adage, as Luke iv. 23, where that vulgar and over-woven saying of the common proverb, Medice cura teipsum, physician, heal Myself, is called a parable. (4.) For a type of the Old Testament, prefiguring a thing in Uie New, Heb. ix. 9, and xi. 19, where the word, which we translate figure, is in the Greek vc^oAif, parable. (5.) For special doctrine, which yet is to be understood more universally, and extended more largely, so Luke xiv. 7. (6.) It is taken properly and strictly for an artificial narration of a thing, as it were, transacted, to signify another thing, as Matt. xiii. 3,10, 13, &c. xxi. 33,45, and xxiL 1, with several other places, of which you may read more in the former part of this work

3. As to its 'Xin^orv/ua, the appellations of a parable are Hebrew and Greek. The usual word in the Hebrew is ^vd Ma^ial according to the Syriac and Chaldee vhno, the letter o being changed into a as Matt. xiii. 18, 24, xv. 15, xxi. 33, 45, and xxiL 1, Mark iii. 23), from the root ^oo, which signifies to rule or liken (or assimOate) that so the origixtti signification of ^oo might be kv^m yywfun, a ruling sentence, viz., an eminent and autheotic saying, or a similitude and comparison. This Hebrew word denotesf (1.) The comparing of one thing with another, as Ezek. xxiv. 3. (2.) A famous or received saying, as I Sam. X. 12, Ezek. xviii. 2. (3.) An obscure saying that needs exposition, Ezek. xx. 49, see xxi. 5. (4.) A Ihing gravely spoken, and comprehending great matters in a few words. Job xxvii. 1, Numb. xxiiL 7,18, and xxiv. 3,15, so Psal. xlix. 5» and Ixxviii.

2. (5.) That whidi is sad and complaining, or grievous mourning and lamentation, Micah ii. 4. (6.) That which is ironical and insisting, as Isa. xiv. 4, Jer. xxiv. 9, Deut. xxviii. 37, 1 Kings ix. 7, Hab. ii. 6, Prov. i. 1, with verse 6. The sentences of Solomon are called ""reo, parables or proverbs, Prov. i. 1, &c. As for New Testament instances, peruse Matt. xx. 1, &c., John x. 6, &c.

IL The Nature and D^niiion oj a Parable.

Some say, that a parable is a continued metaphor, or an allegory of words (M^^O which is a continuation of tropes, especially metaphors; of this mind is Azorius, Gillius Morton; but this is not right, for sevend reasons showed by the learned Glassnis» p. 440, to which we refer. A parable, according to Jerome, is a comparison made of things differing in nature under a certain similitude. Yannus describes it, wttpuBAfni «^-Btcis crir ofuutficeruaitwt cafpfiPtM rww tnroKttfiepw; i, e. A parable is a comparison, tiffHp^ a similitude in order to explain, or make the things treated of perspicuous.

* Tom. S. Epist. 161. ad Alguimn, d. 6, S69» f In ihne texts the Uetow word iignifiet parable.

We define or describe a paiaUe time: a panUe is a mmilitnda ox tompakiaon, by vhidi some eertain affidr or thing is feigned, aoid told, as if it were really tzaiu»cted» and b compared with some spizitnal thing, or is accommodated to signify it.

A piraUa differs ficom a history, (1.) widi re^tect to the object: for history is a nmtivie of tluDgs really done; bat a parable only of a thing fiaigned, and adi^^ted to instract which yet b not a Ue, as Augustine well says, Ub. 2. Qtugd. Bvam§. q, 41, Norn m»e ^uodfingimus mendacntm esi, sed quando idfingimua quod fuhU sigmficat^ twnc est mndadim, Ctum amtemfietio notira fifertwr ad aHquam $i^Jieaiionem, turn est menda* «Mi, sed aUfuaJifiira veritaiis. AUoqum Mitii0, quie a sapientibua ei sasietis viris, vel eUsm «fr ipm DommoJS^raie dicta nuU, mendada depuiahmUuTj quia secundum mUatms inkUedum no» ntbsistU Veritas in talibus dietis. Hence Horace says,

Fieta volupttttii eamsa sunt proxima veris*

And if fables, accommodated to teach or instroct, are not iles» mach leas are parables^

2. They differ with respect to use: a history gives you a phun simple naj^tive. A pinbie doei not only tdl a tUng as if really done, but lus wilfaal some referenee toeome other tMng in order to instruct, either implicitly or explicitly.

A paiabledifferrfiR>m an example, which the Qreetoi call WM>tiy/uui« For An example kbnt a part of a history, when a thing, rightly done, is defended or justed from in* stances or practice of the like thing done before: or when a thing ill done is demonstrated bj a fike example. Thus Christ excuses his apostles when accused for plucking the ears of com on tile sal>batii, Mi&tt. xu. 1-^, by the example of David's eating the shew-bread, 1 Sam. xxL 6; compare Matt. nil. 41, 42, Luke xiv. 1, ftc, and x. 29, 30, Ac., where TDQ haye the parable of him that fell among the thieves. See also Luke xvi. 19, the par-sbk of the ridi man and Lazarus, &c.

The divinoD of parables is thus. In a parable there are two parts. The first is the tinogbrought as a similitude: the secondls the application of tiiat thing, which is, as it vm, the marrow, kernel, or mystical sense of it. In scripture we find three sorts of pa-i^ka. 1. Some relate a thing done and produced as a similitude, as the parable of the h^rsL 2. Some relate to a thing not done, but of which there may be a possibility or probability; as the parable of the householder. Matt. xx. 3. Others relate to a thing im-posable; as when the trees went to anoint (or choose) themselves a king, Judg. ix. 8.

More examples of parables read in Matt. xiii. 3, Ac, Luke viii. 4, &c., Matt. xxxi. 2, ^c.» respecting the fourfold seed;—the tares;—and marriage of the king's son. Mark ^ 34, ** The man taking a far journey."

CANONS OF PARABLES.

I. Pabablks are more frequently used in the New than in the Old Testament* In ^ Old Testament are these parables, Judg. ix. 8, applied ver. 16, 2 Sam. xii 1, the parable of Nathan to David; Isa. v. 1, the parable of the vineyard expounded, ver. 6, Ezek. ni 2, Ac., the parable of the two eagles, explained, ver. 12, Ezek. xxxiiL 1; of the vatchman, implied to the prophet, ver. 7.

In the New Testament are these parables, Matt. xiii. 3, Ac, Mark iv. 3» &c. Luke viii. ^ fc Matt. xiii. 24, &c. Mark iv. 26, &c.. Matt. xiu. 31, Markiv. 30, Luke xiii. 18,19, ^ xiii. 33, Luke xiii. 21, Matt. xiii. 44—46, and xvui. 23, Luke viL 41, John x. 1, Loke xil 16, 42, Matt. xxiv. 45, Mark xiii. 34, Luke xiii. 6, and xiv. 16, Matt, xviii. 1^, Lake IV. 4, 8,11, xvi. 1, and xviiL 2, Matt. xx. 1, Luke xix. 11, Matt. xxi. 28, ^f sdL 2, and xxv. 1,14, ftc.

n. Christ with good reason used a parabolical way of preaching—These reasons partly ^ocm God, viz., a fulfilling of the Scripture, as Matt. xiii. 34, 35, with Psal. Ixiviii. ^ Or, secondly, men, who are teachable and godly, (1.) For their information, Mark iVi 33, Jobn iii. 12. (2.) To exdte and stir up a fervour in them of being taught, as Matt. an.9,Maikiv.9,Lukeviii8. See Matt. xiii. 10, Mark iv. 10.

So&wtimes they are used to stubborn and unteachable men, who despise the word, tomfixna them, stir them up (peruse Matt. xiiL 9, with Psal xlviii., 2 Tim. ii. 25,) to

check and convince them, Matt. xxi. 33, 40,41, 48. See Luke vii. 43» 2 Sam. xii. 6,7, 1 Kings zx. 39—42, Matt. xiii. 11, Mark iv.'ll, 12.

in. In parables, if they be taken entirely, there are three things, the root, the bark, and the sap or fruit. The root is the scope to whidi it tends, the bark is tJie semible sunilitude, and the sap or fruit is the mystical sense, Ac.

IV. In the right explication and application of parables the scope of them is principally to be heeded, viz., the drift of the Spirit, which may be gathered from foregoing and subsequent things, with which it has any connexion. See Matt. xx. 16» zix. 30, and xiil 31, 32.

y. In parables, there is no necessity of being too sifting and anxious about every angle word, nor ought we to expect a too curious adaptation or accommodation of it, in erery part, to the spiritual thing inculcated by it: but only to mind the i^plicatory pert: as the edge of a sword is only designed to cut

YI. Parabolical theology is not argumentative: that is, any exposition or accommodation of them beyond their native scope, or wherein the interpretation disagrees with the analogy of fiaith, or where it is superstitiously wrested ; this is like the *' wringing of the nose, till it brings blood," Prov. xxx. 33.

Vn. It helps very much in the understanding of parables, if men know the natoral properties of such things, arts, or mysteries, as are proposed in the similitudes. As what treasure is, what a jewel or pearl is, what mustard, tares, &c., are.

Ym. Whereas it is frequently said, that the kingdom of he%ven is like this or that thing, we are not to understand that it is so in all its parts, or in every respect, but osly in such things as are declared in the similitude. So Christ is compared to a thief onlj in this respect, because he comes in a time when unlocked for or when unexpected, Lake xiL39.

IX. All parables do not conclude in the same, but in a different manner. Some from likeness (a rimiiij as the seven parables, Matt. xiii. Some from things unlike, as that of the nzgunt judge, him that desired three loaves, and the uxgust steward, &c.

METAPHORS, ALLEGOiOES, SIMILES,

TYPES, ETC.

KESPECTIMO

GOD THE FATHER,

THE

HBfiT PEKSON IN THE TRINITY.

BOOK 11.

GOD A FATHER.

Tee title of Father is attributed to God in a four-fold respect:—

1. As he is the eternal Father of our Lord Jesus Christ, who is his only-begotten Son, /cb L14, Eph. L 3.

i As he is ihe Father of Adam, and all his natural o&pring in respect of creation, Labm.38.

3. As he is the Father of mercies, all flowing from his bountiful hand to the creature, 2 Cor. 13, Eph. 17. 6.

4. The Fa^er of all good men in respect to adoption and regeneration wrought in them ly the power of his grace. Bom. viiL 14, Gal. iv. ^.

The word Abba is a Syriac word (>*3m), and is derived from the Hebrew 3m Ab^ from Tjn, to wiU or acguiesee. It is only found in three places in Scripture; as Mark xiv. 36, Bom. m 15, Gal. iv. 6, and in aU those places the Greek word,* o nrftnif, a Father, b y^ to it; which intimates (as learned men say) that the Gospel-grace belongs to the ^^:«eb, who were Gentiles, as well as the Jews. It is observed, that this is the ^st word tbt Qsially children speak, which carries a spiritual aUusion.

t Whether it be read backwards or forwards, it sounds Abba, which by a sweet aUu* 8GB seems to imply, that God is the Father of the &ithful, even when in their crosses and t^^lamities he seems averse to them.

Othen think that the gemination or doubling of the word in Syriac and Greek, carries ai emj^iasis, aigmfying that God is always a Father, and that the invocations of his child-icn should be put up with earnest geminations, and vehemency of desire.

Jerome makes the latter an interpretation of the former, as Kev. i. 7, vmt xat c^nv, even ^S uid Amen; where the first is the explication of the second, being a Hebrew word.

In ftui ensuing parallel we take the titie Father in the fourth respect above mentioned; tt^i so it may not unfitly be termed a metaphor, taken from a natiml or earthly Father: ^^^Qose God has the same love to, and care of his spiritual or adopted children, as worldly F^Qts have of their natural o&pring; and in what degree of paternal eminence God excels them, shall be showed m the disparity.

^M» tSfi* tiaUm addiimr ^weuU cfifyqruni o «trnip, pufd iU, ui SCriptura UHtiur, JDenrnperHntr^ ^i^acoi. QhSL FhO. Saen, p. 805.

^ Qntfm tman aUusUne tKcam Abba voce, qiue retro eoiem modo hgUwr, tuun eue Jpoiiohtwi, kU '^m, «l uamereif DttMfiorum eitepatrem etiamti ub Us mfernu iiue vidtaiur in cruet et caiami-<*«».-«. Md.

B

OOD A FATHEB.

[book n.

METAPHOB.

L A Fathkb gives being to his duldren, as Jacob begat the twelve patriarchs, Ajcts vii. 8, Exod. i. 5; hence his posterity are said to proceed out of his loins; Gen. xlviii. 5» and are called his issue, or offspring.

n. A Father makes provision for the nursing, nourishment, and bringing up of his children.

PABAXXEL.

I. God is the Author of spiritual bemg to his people: '* Of his own will begat He us with the word of truth," James i. 18. "Blessed be this God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope," &c. 1 Pet. i. 3. Hence believers are called Mb children, begotten by his holy word and Spuit

n. God, the spiritual Father, nourishes, and with paternal tenderness brings up his children, Isa. L 2; hence itis said, ''they are borne up by him from the belly, and carried from the womb," Isa. xlv. 3; *' to be laid to the breast like new-bom babes, that they may receive the smoere milk of the word," 1 Pet. ii. 2.

III. God clothes his saints—'* He that so dothes the grass of the field, shall He not much more clothe you, 0 ye of little &ith T Matt vL 30. He clothes them with '* the garments of salvation, covers them with the robe of righteousness," Isa. IxL 10, and adorns them with the graces of his Spirit, and evangelical holiness, that he might take the more delight in them.

lY. ** God so loved his duldren, that he sent his only-begotten Son to save them," John iiL 16; in love to their souls he delivers them, luu xzxviiL 17; '* They are precious in his sight, and honourable, and therefore He hath loved them," &c. Isa. xliii. 4; ** Like as a father pitieth his children, so the Lord pitieth them that fear him," Ps. ciii 13.

V. God saves and defends lus children from their soul-enemies, as sm, Satan, spiritual widced-ness in high places, which, without his help would be too strong for them, Psal. liz. 9, 16, and IziL 2, Eph. vi. 12, PsaLzciv. 22; therefore He covers tliem with his wing from the rage and malice of persecutors; He is always ready to take their part, —'' If it had not been the Lord who was on our

side (says David) when men rose up against us, then they had swallowed us up quick,*' ftc. What a strict charge does die Lord give to the ungodly, touching his Israel? ** When they went from nation to nation, and from one kingdom to another people. He suffered no man to do them wrong; yea. He reproved kings for their sakes,'8aying, Toudi not mine Anointed, and do my prophets no luum," 1 Ckron. xvi. 20—^22, PsaL cv. 14, 15, Gen. zii. 17, and xx. 3.

VI. God is exceeding tender and thoughtful of the babes and weak ones among his people, and gives particular charge concerning them unto his ministers— '* Strengthen ye the weak hands, and confirm the feeble knees," Isa. xxxv. 3, Heb, xiL 12. And in another place, '' Comfort the feebleminded, support the weak," 1 Thess. v. 14. He is said to gather the lambs with his arm, and cany

them in his bosom, and gently to lead those that are with young," Isa. xl. 11. Vn. A Father provides food VII. God provides food for his people, and

and physic for his diildren:— whatsoever else they want— " The young lions do

lack and suffer hunger, but they that seek the Lord shall not want any good thing,*' Psal. xxiii. 1, 2, and xxxiv. 8—10. " There is no want to them that fear him: He abundantly blesses Sion's provision, and satisfies her poor with bread," Psal. cxxxiL 15,

ni. Fathers clothe their children ; Jacob made Joseph a coat of many colours. Gen. xxxvii. 3; they allow, not only for necessity, but also for ornament, that they may take the more delight in them.

IV. A Father dearly loves, highly esteems, and greatly pities lus children: if they are side, or under any calamity, lus tender and compassionate bowels yearn with pity and sympathy to them.

y. A loving Father protects and defends his duldren from hurts, injuries, and abuses, to the utmost of his power, taking their part, and vindicating their innocency against all their enemies, whom he warns not to wrong them at their peril.

VI. The thoughts of a tender Father run out most towards his weakest children, who are least able to help themselves, giving special charge to such as are entrusted to look after them, to take particular care of them.

if they i^ bread, he will not give them a stone; nor a serpent, if they ask him a fish, liatt. vii. 9, 10. How ready was the nobleman to seek Jesus from place to place,

UETAFHOB. PARALLEL.

that he mi^t heal his sick son at gives meat to them that fear him, for he is ever CapenuHim ? John iv. 46. mindful of his covenant—He provides phytic for

their soul diseases— ** Bless the Lord, 0 my soul, (lays David) who forgiveth all thine iniquities, who heakth all thy diseases," PsaL ciii. 2,3. Vin. A Father takes delight to YIU. The Lord takes great deU^ht to hear his hear his yonn(( children learn to little children (his babes in Ghristj learn to pray, speak; and is better pleased at their and open their wants to him; and though they endeavour to express their minds, stammer out a request or sigh, or lisp out a ped-(tiiongh in lisping, stammering, tion, he is willing to hear and answer them, I^v. or inarticulate language) than in xv. 8, xi. 20, and xiL 22, Isa. Ixi. 1, Luke iv. 18, the moat florid rhetoric, or quaint Isa, xii. 3. *' His Spirit helps their infirmities, (for deliveries of others: and will an- they know not what they should pray for as they swer their request, before the ought) and maketh intercession for them with un> most persuasive oratory of stiangers. utterable groans, Eom. viii. 26. ''Though (like

the prophet) they chatter like a crane," yet he wiU not despise them, Isa. xxxviii. 14, but rather lend his ear to them, than to the vain pomp and empty ceremonies of formalists, and the specious performances of the hypocrite, Prov. xv. 8.

IX. A loving and discreet Fa- IX. Godisproposed by Christ asa holy pattern, ther proposes himself as a pattern Lev. xix. 2, xL 44, and xx. 7, and example and example of good to his chil- to his saints, ** Be perfect as your Father in dren, and exhorts them to imitate henven is perfect." Matt. v. 48. And in another him. place, ** Be ye merciful, as your Father also is

merciful," Luke vi. 36. God is not soon angry, but patient and long-su£fering, so should his children be, Ac. Gel. i, 11.

X. A fiitfaer loves those children X. The Lord God loves such of his spiritual best that are most like him. children best, who, walk closest with him, who are

holy as he is holy, pure as he is pure, 1 Pet. i. 15 who '* are ehanged into his image," 2 Cor. iii. 18, made partakers of the divine nature. Daniel was grec^ beloved, Dan. ix. 23, 2 Pet L 4; and David is recorded to be '' a man after God's own heart," Acts xiii. 22, by way of emineney; and John is called the beloved discq^ after the same manner: for it is agreeable to. reason and equity, that where there is the nearest similitade, there should be the dearest love, and union.

XL A Father takes care to edu- XI. None teacheth like the heavenly Father, eate his children, and instruct them 1 John iii. 2,3, John i. 7; none more careful to in an points of manners and good train up and instruct his children in right ways: behavioar in the various circum- he hath given them his holy word, which is able to stances of their lives, at home and make them wise to salvation, PsaL xxv. 4, and abfoad; towards superiors, infSs- xxvii. 11, 2 Tim. iii 15. Prophets, evangelists, noTB, and equals, towards friends apostles, pastors, and teachers to instruct them, and enemies, and towards each Kules to walk, by, precepts of. behaviour towards ^'^^» P^i]% ^®in precepts of enemies and friends, high and bw, rich and poor: good learning, and other quafifi- *'I will teach you (saith the Lord) what yeshalldo.'* cations suitable to their rank and ''He teachessmners in the way,^ Luke xii. 49, Epb. quafitiea. iv. 11, Neh. ix. 14, Isa. xxviii. 10. He teacheth

the hwoid to war. It is he only that teacheth to pn>fit,lBa.xIviii. 17. In a word, he hath given them the Lord Jesus, '* in whom are hid all the treasorea of wisdom and knowledge," Col. ii. 3.

Xn. Fathers are very ready to XU. The ears of the Lord are ever open to the hear the humble suit and requests criesof his children:''Ask and ye shall receive," of teir dear children, for such' &c.,"whatsoeverye8hallaskinprayer,believing,ye things as they stand in need of.— shall receive."— ** Tins is the confidence that we Isaac cries to his Father, and he have in him, thatif we ask any thing according to his answered, " Here am I, my son," will, he heareth us; andif weknowthatheheareth Gen. xxiL 7. ns, whatsoever we a^, we know that we have the

petitions that we have desired of him." 2 Cor. vi. 3, CoL L 28, Exod. iv. 15, Psal. xxv. 8, 9, 2 Sam. xxii. 35, Peal, xviii. 34, Col. ii. 3, PaL xxxiv. 15, 1 Pet. iii. 12, 1 John v. 14,15, Matt xxi. 22, and v. 42, 1 John S. 22, Matt, vii- 7.

R 2

GOD A FATUBB.

[book tL

METAPHOB.

XIIL If a prodent Father grants not his diildrens' request, it is because he knows they ask things that are not good for them, but such as would prove in conclusion hurtful, and prcjudical.

XIV. If a tender parent sees his children play with any hurtful thing, or to be fond of that which may wound, loll, or destroy them, he takes it away from th^.

XV. Fathers take care of their children, and are mindful of their welfare, when at the greatest distance.

XVI. A Father overloi^ the common weakness and infirmi* ties of his children, and pardons them upon their humble applications for it.

PABALLEL.

Xm. The Lord God knows what is best for his children, and never fails to supply them, if they ask in faith.—He never refuses, but when they ask amiss.—'"Ye ask, and receive not, (says the apostle James) because yon ask amiss." Luke vi. 40, John xvi. 23, James i. 5, 6, and iv. 3.

XrV. The heavenly Father, when Luaal would be going on in a course of idolatry and sin, telb them, " He will hedge xsp their way with thonis,** and make a wall, £o.^ that is to stop Israel's pursuit, insomuch that ''she shall not overtake her lovers,"Hos.ii. 5,7,andvi. 7. See Burron^ on this place. As the Lord has a hedge of protection to secure his people from evil, Isa. v. 5, Job i. 10, so he has a hedge of affliction to keep them from evil.—^The hedge of thmna is a mett^hor, and sigi^es mudi trouble and difficulty of going over it; and the wall, being a thicker substance, keeps them from passing through: his sore and heavy afflictions, are but as a hedge, in a way of mercy, to keep his children from evil, the pursuit of which would ruin them.

XV. The Lord God in seeming ahsenoe or distance from his children, never forgets them, but has them in continual remembrance, as in the csae of Ephraim, Isa. xlix. 15, Jer. xzsi. 20.

XVI. The heavenly Father overlooks the frailties and miscarriages of his children, through Christ, for he accepts of a willing mind, 2 Cor. viiL 12, Heb, viii. 12, and highly prizes smcerity.—-He is merdfol to their unrighteousness, and their sina and iniquities will he remember no more, 1 John

i. 8, Jer. iii. 13 ; he is the free to pardon the penitent and humble confessor, PsaL xxii. 5. XVII. A loving Father is much XVU. What akmenting prosopopcsia does the

grieved if his children prove wicked Lord use by the prophet—*' Hear, 0 heavens, give

ear, 0 earth—^I have nourished and brought up children, and they have rebelled against me, laa. i. 2, &c How great his patience, Jer. iii. 7, is,

and how gently he deab with them. Matt, xxiii. 87; a^ how frequent his calls to n-

pentance are, the scriptures clearly evidence, Rom. xv. 5. XVni. If a mild fatherly en- XVIII. God, the heavenly Father (if his chU-

treaty, and gentle usage, will not dren be stubborn and perverse) Visits their transgression with a rod, and their iniquily with stripes, yet he takes not bis loving-kindness from them, Micah vi. 13, Psal. Ixxxix. 31, 32. To be without chastisement, is a note of bastardy, Heb. xii. 8, and v. 6, 7; and to be corrected, is a certain sigii of God's love, for those whom he loves he chastens. Rev. iii. 19, Prov. iii. 11. XIX. A Father corrects his XIX. God, the great Father, does the like;

diildren, not that he delights in it, '* My bowels (saith he) are troubled (for repenting

£phraim)I wdl sur^men^have upon hial," Jer. xxxi. 18—20, Isa. xxvii. 7. " In aU their afflictions he wasafflicted," Isa. Ixii 9; *' he chastens for our profit, and corrects in measure," Heb. xii 10; ** he executes not the fiercenessof his anger to destroy £phnum," Jer. aucx. 11; ''becauseheisQod and not man," Hos. xi. 9; but in love and pity xe-deems(hi8 saints) Ac, Isa. Ixiii. 9, Rom. viii. 28. XX. God lays up for his children: he not only distributes plentifully of his good things now, but has much more in store and reversion for item. '* 0 how great is thy goodness (says the Psalmist) which thou hast laid up for them that foar thee I'* Psal. xxxi. 19, '' Henceforth (saith the apostle)

is laid up for me a crown of righteousness," &c.> 2 Tim. iv. 8.

and rebdUious, and us^ all gentle and mild ways to reclaim them.

redaim them, the Father uses a rod, and chastises them because he loves them, Piov. xxii. 15, and xxiii. 13.

but because it is absolutely necessary ; he proportions the punishment to the crime, his bowels yearning upon them the while; and when the chastisement has effected its end, he is ready with open arms to receive them, as in the case of the prodigal, Luke xv. 20.

XX. A Father provides a portion for his children, and takes care of their future maintenance and subsistence, it being Ins duty lay up for them, 2 Cor. xii. 14.

OOD A FATHEB.

245

I. Eaidily Fadiera are men fiub-M to paanons, and may some* faies mjmtly harden their heartfl, mA prove cmel to their children.

n. Earthly Parents, though kmgs nd poteotateB» are men of little igni^and grandemr, in comparison Ti tbe gieatiieaB and ^ry of the Almi^bty.

UL Earthty Fathers may not bow the condition of their remote Udreo, or may he miable to help ftem in straitB, &c^ or send season-ikie nqrpfies.

IV. Earthly Parents may he in s Boment made poor, and their lUdren faroo^t to heggary; or kj f^rnng, may impoverish them-sehres.

T. Earthly Parents (thon^ they ivtnut their chfldren, yet) cannot «D¥ert the heart

DIS^ABITT.

I. Oar heavenly Father is God, and not man, and therefore doth whatsoever is good and right; never wronging any of his childem: ** In righteousness hast thoa afflicted me," Jer. xxzi. 3.

II. But oar heavenly Father has no superior in quality, nor equal in dignity: his majesty is infinite, and his ^ory unspeakable; " Ten thousand times ten thousand, and thousands of thousands of angels wait upon his throne," Rev. v. 11, the least of which excels all the kings of the earth.

in. God knows all the wants of his .children, in what place or condition soever they are in, and can give them sufficient, suitable, and seasonable relief, though the powers of heU and wicked men should be set agamst them, Phil. iv. 19, l8a.xlix.8.

lY. God can never be made poor,.nor is his store the less for distribution—hu spiritual childem are beyond all possibility of want, Isa. liv. 10, Psal. xxxiv. S—10.

cUdreo (ooQeetively considered) ■aj possess all, and yet every one fnue the whole, aa if no- other kd a diare in it.

v. God speaks to the heart and fastens his word, as a nail in a sore phice, Eos. iL 14. He makes the heart of stone to be a heart of flesh, Ezek. xzxvi. 26. He speaks the word of grace to

ttoi, and gives them the grace of the word, Jer. xziv. 7. VI. An earthly Parent (sannot VI. Crod makes every one of his children joint

w give his estate, as that all his hens of the eternal [inheritance; and yet it is so,

that every one hath the whole propriety, they shall all possess a crown and kingdom of joy and glor^ jointly, 2 Tim. iv. 8, Rom. viii. 17; and yet so that every one shall have it whoUy to himself, a whole God to himself, Psal. bcdii. 26; Lam. iii.

S3; awhole Christ to himself, a whole heaven to himself; every one has God for his por-

te iwtkiilarly, and Christ for a Husband, and yet all of them jointly do ei^'oy them

^ptter.

Vn. God is immortal, from everlasting to everlasting : he is called the living Father, the Father of eternity, and so incapable of any change: he is a Spirit, and the Father of spirits and life.

Vin. But God is a perfect pattern to all his children; those perfections and excellencies of the Divine Being that are communicable, are set before us for our imitation, and though we should do our best to be as like him as we can, yet when

^ ksve done all, and gone as high as we are capable to go by the assistanoe of grace,

*^<)afl, notwithstanding, Infinitely M short of that perfect copy.

vn. Eithers are mortal, they HBddldmof yesteirday, they pass ^, and leave their diildren fa*

tMea

Vm The beat of Fathers are no pBieet examples or patterns of P^o^bns, for their children may not ^ eqaal, bat exed them.

OOnOLLABIEB.

L fk)]t the foreigmng pareOels we may infer, that bdieven (as such) are of the >ott glonoos and illastiioaa extraction in the world; for the Almighty God is their Father.

^ That this spiritoal sonahip is the greatest and chiefest of blessings and privileges, ^^OBtt it gEfcs a title to an everhisting kingdom in heaven.

3. Tbat saints shoold be encouraged against doubts, dejection, and despondency in ''Ktias, beeaoae their Father has provided so glorious an estate in reversion for them, ^vhich they shall dKrrtly possess.

;246

GOD A POBTION.

[book n.

4. That saints have cause' to be comforted, for they have a giaciouB Father ready to receive all their applications; and in all cases help, relieve, and defend them.

5. That it is the duty of saihts to behave themselves suitable to their quality, and not debase their birth and pedigree, nor stain the glory of their Father^s house by fiiniul, base, reproachful actions. A sordid employ, and base sodety, do not become a king's son.

6.. Ad God is the best of Fathers, so let christians labour to be the best of children.

7. Let them beware how they grieve his Spirit, or provoke him to take the rod.

8. This may support us under ^e loss of our nearest and best relations.

GOD A PORTION.

** The Lord is the porthn of my inheritance,^^ Psal. xvL 5. " But God is the strength o^ my heart, and my portion for ever," Psal. Imii. 26. See Jer. li. 12, Psal. cxix. 57, and cxUi. 5.

Portion (or inheritance, as the word is read, Gen. xzzL 14,1 Kings zii. 16, 2 Chron. X. 16,) is a metaphor laken from earthly portions or inheritanoes, which atttU be con* ddered in a fourfold respect, viz.

1. Its nature.

2. Its extent.

3. Its signification.

4. Its usefidness.

. And, under these considerations, it affords matter for the ensuing paialld.

METAPHOR.

PARALLEL.

I. A Portion, or inheritance, is a gift.

n. A Portion, or inheritance, as it includes education, and provision of future maintenance, is the best gift that men can dispose of.

interest of the person on whom it is bestowed.

I. God hath given himself to his people to be their Portion for ever. Lam. iii 24.

n. God, being comprehensive of all spiritual good, Isa. xlix. 6, is the best gift that can be re* ceived; and when he becomes a Portion to good men, Jer. vii. 23, he make them partakers of his divine nature, 2 Pet. i. 4; gives them his Holy

Spirit* Acts V. 32, even the wisdom that is from above. . ni. A Portion, or inheritance^ HE. God, in giving himself unto his people, ad»

is given to advance the honour and vances their honour and interest, and makes them

no less than kings and princes; for when he makes them " heirs of God, they then become joint-hetra witii Christ," Eom. viii. 17. " Instead of thy £aL-

thers shall be thy children, whom thou mayest make princes in all the earth," &c. Psal.

zlv. 16. *' And hast made us unto our God, kings and priests," Ac., Bev. v. 10.

IV. A Portion, or inheritance, as IV. God, who is the greatest, the ridiest, and it is the best for quality, so the ex- most liberal Ptedeceesor, Father, or Bendiactor,

always gives like himself in quantity and proportion—'' Open thy mouth wide, and I will fill it," Psal. Ixxxi. 10. ''Ask and ye shall receive, that your joy may be M," John xvL 24. ''Askwhiettyewill, and it shall be done for you," &c., John xiv. 13, 14. " Even above what you can ask or think," £ph. iii; 20. He doth not only make them to inherit substance, but he fills their treasury, makes all grace to abound towards them, and " withholds no good thing £rom them that walk uprightly," 2 Ccnr. ix. 8, Psal. Ixxxiv, 11.

V. Portion, or inheritance, im- V. God is not the Portion of devils or wicked plies or supposes relation: men men, who are enemies and aliens; the proud he

knoweth afar off, but he is the Portion of the righ* teous, suc]i as are his rektions by regeneration or adoption," if children, then heirs," &m. viiL 16, 17, Gal. iii. 26, *' But when he shall appear, we shall be like him," 1 John iiL 2.

tent and proportion ef it is usually commensurate to the riches and estate of tb^ donor: a goodandgreat predecessor, father, or benefiBkctor, gives like himself in quantity, as well as quality.

do not give portions to foreign strangers and enemies, but to re-lations that are so naturally, or by adoptioi).

lOETiPBOB. PAAALLEIi.

VL A Porti<m or inheritance, VI. God, when he becometh the Portion of any sjgnifieth love, and good-will to the man, it is oat of love, the greatest love. Dent. vii. sabject Men never give portions 7, and good-will that ever was expressed. A love ind inheritsnce out of hatred and ill- that is admired, because nnmeasnreable: 0 the inD. height and length, &c. *' What manner of love is

this!" Ephes. iii 20. A love that is great, large, fethomless, without end, Jer. xxxi. 3. Yn. The gift of Portion and YII. So God, in becoming the Portion and in-inhecitance, is bestowed on puxpose heritance of saints, doth design thereby to fix them tofixthesolilject towhomitisgiven in a future settlement of eternal happiness and m a fdtore settlement of happiness felicity. " The pure in heart shall see God," Matt, and proipezity. v. 8, be with him and enjoy him for ever. Ever-

lasting joy shall be upon their heads; they shall obtain joy and ^adness, sorrow and sighing shall flee away, Isa. xxxv. 10, and xlv. 17.

Tin. A Portion or inheritance VIII. So saints, in having God to be their Por-frees from that contempt others are tion, are delivered from that reproach and con-csposedto,tfaathave none; they that tempt the holy Scriptures cast upon others, viz., hare no Portion are accounted poor, on the ungodly of the earth, who because they Uggaily, andinooDsideiablepersons, have no part nor Portion in God, are called poor, nai of no esteem. blind, and miserable. Rev. iii. 17, whereas the

saints are called honourable, and excellent ones; Jab^ was more honourable than his brethren, 1 Ghron. iv 9, Psal. xvi. 3, Mai. iii. 17, % are men of name, princes, God's treasure, his beloved ones, his jewels.

IX. A great Portion or inheri- IX. So the saints having God to be theirs, are taace doth not only free from con- not only freed from the greatest contempt, and tempt, but {ffocures many friends, made honourable ones, but thereby come to have (as Sdonon speaks,) the rich hath many friends; aU the angels of heaven are in perfect saoy fiieuds. bonds of peace and true friendship with them, Psal.

xd. 11, andxxxiv.7,aswell asall saints on ear^, Tbo bless and pray for them, Heb. i. 14; nayr many times God makes their very enemies lo be at peace with them, Prov. xvl 7.

X- A great Portion or inheri- X» So God being a sainf s Porticm, it makes taace, naieB a man to value him- him value himself upon the best and most worthy self aeeordingly ; he will not join grounds in the world. (1.) Because he is rich, in affinity with any who are not ^ (2.) Inconceivably rich. (3.) Really rich; other coitable to him, or are much below men, great men of the world, are but seemingly ^ . rich. (4) His riches and Portion make £m

really honourable, truly noble, and renowned in the ^ of God, angels, and saints. (5.) Because God hath made him so rich and illustrious, 1 i(Aa, vi JL (6.) Because he cannot be made poor by men or devils; his riches are Mde,Piov.viiL21.

XL A great Portion frees a man XI. So when a saint comes to know that God ^ fear of want, and so elevates is his Portion, how doth it free him from fear of kb moid to a more noble and high want ? others have cause to fear they shall beg at ^^iree of living tluui those that have harvest and have nothing, when he knows what ^^'^^ mines of treasures are Md up for him against

that day. '* The Lord is my Shephetd, therefore l8haDiiotWBnt,*'PsaI.xxiii. 1. " Yet wiD I rejoice in the Lord, I wiU joy intheGod of my aahation," Hab. iii 18; ** The Lord is my Portion, aaith my soul, therefore will I l»pe in Mm," Lam. iii. 24.

XIL Amanthathaththegreat XU. So a saint knowing God is his Portion, ^Portioii and inheritance, wSl not will not change his estate with kings, and mighty Ik peRoaded to change estates with potentates of the earth, who are ungodly; "I had ^msL rather be a door-keeper in the house of God than

to dwell in the tents of wickedness," Psal. Ixxxiv. 10. ICoses contemned the gioiy of Pharaoh's court, by seeing him, who is invisible, to be 03Poitioii,Heb.xi.

XUL An earthly man that has XIII. So he that hath God to be his Portion, ^ ^ Portion esteems highly of esteems highly of him; " He loves the Lord with all

<30D A POBTION.

[bookil

METAF»>B.

PAIULLEI

i«

is, as appears hj 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 an alliance with a great and noble fEimily.

XY. A great Portion or inheritance, makes a man able to do more good than multitudes of othen can; he can help those he loves; and oftentimes enemies receive advantage by him.

Us heart, with all his soul, and with aB hii strength, PsaL xviii. 1. " I will love the Lord as long as I live. Whom have I heaven but thee, and there is none upon earth that I desire besidfi the ?" Psal. Ixxiii. 25; God runs continnally is his mind.

XIV. A saint having God to his Portion, viz: having obtained an interest in God through Cbiist, comes thereby to have a right to all the sealing ordmances, and the union and privileges of GtxTs elect, Eph. i. 3, and iL 19.

XV. So a saint having interest in God, he is made capable of helping and doing much good to others, Heb. xiii. 3. (1.) By his prayers; fertfae ears of God are open to hh cries, they are his delight. What good did Israel receive by Moses's prayer ? Ac. (2.) By good counsel. Acts xi. 23. (3.) By comfortmg others that are cast down

with the same comfort wherewith they themselves arecomforted of God. (4.) By hoping against Satan, by showing his devices, 2 Cor. i 4, Ac. (5.) And by their holy example and conversation, James v. 16. The wicked also receive great advantage by them; they are the light of the world, the salt of the earth; how was Laban blest for Jacob's sake. Gen. xxz. 27; and the house of Potiphar for Joseph's sake ? Gen. xzzix. 3. Aod what said the inhabitants of Jerusalem in Isaiah's time, "Except the Lord of hosts had left us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah," Isa. i. 9.

XVI. So a saint having God to be his Portion, is fiimished with whatsoever is truly good and desirable, viz., 1. Heavenly or divine life to quicken him; He is our life. The man who hath sot received the Spirit, lies dead in sins and trespasses. 2. Light to direct them. 3. Wisdom to counsel them. 4 Power to aid and assist them. 5. Spiritual joy to cheer them. 6. Heavenly bread to feed tiiem. 7. Glorious robes to clothe tbem. 8. Excellent grace to adorn Ihem. 9. The angels to guard and protect them, &c. A saint lives upon God; he receives so much of that spiritual good, profit, and delight here for his Portion, that he is able to take in aB that good, God sees necessary for him.

XVI. A great Portion or inheritance fumisheth a man with whatsoever isgoodand desirable here below, yea, wHh the best of every sort, whether for necessity, or to make life comfortable; a man lives upon his Portion, and reaps whatsoever good, profit, or pleasure it is capable to afford him.

UETAPHOB.

The best of Portions and inherit* ances in this world, are earthly and corruptible.

n. Other Portions are laid up in reversion for this and that child. Mend, or brother, and they have no benefit of it at present.

in. Other Portions, though great, yet not infinite, immense, and unsearchable; the worth of the greatest earthly Portion may be computed or reckoned up.

IV. Other Portions may be great, and yet not all-sufficient, they cannot supply the possessor with whatsoever good thing he needeth.

DISPABITT.

God is a Portion immortal and incoraptiUe, be is the same, and changes not; called often, tbe eternal and immortal God, and so an nnmortal good.

n« God is a present Portion, present help, a present support, present riches, present faonoiir; ** Thou art my portion in the land of tfaeUring/' 1 Sam. i. 5.

ni. God is an immense^ infinite^ and inoom-prehensible Portion, none is able to account or compute how rich a saint is; what axe all natioiis of the world to him ? even less than nothing, and vanity.

IV. But God is an all-sufficient Purtion, in him is a sufficiency of all the good things a saint can need; no good will he withhold bcm himtlist walketh uprightiy, PsaL Izxziv. 11.

BOOK n.]

GOD A MBTION.

249

XITAVHOB.

y. OAer Portions and riches keremay be 0ood, and yet there is 00 neeessity of them. Men may be happy withost them; worldly nehes aie not absohitely necessary.

YL An oflier Portions have their ■ixtiiret,yieyare,a8 oneobserves, a bitter sweet: many snares and evib attend a man that has a great Portion of worldly things.

YH Other Portions are com-noatomeiiyto theTilestofmen^in e?ery nation riehes are often given vithoiit distinetlon ; saints and sin-ooi hare them alike.

DISPABm.

V. Bnt God is a Portion that is absolutely necessary; he that hath all other good things and not Gody no interest in him, is miserable, and shall be damned.

VI. Bat God is a pore unmixed portion; there xe nothing in him bat goodness; l^t, and no darkness; joy, and no sadness; life, and no death; and tbos !they will find when tiiey come to be in full possession and enjoyment of him.

Yn. Bot God is a pecaliar Portion; he gives himself only to his own people, to his own elect; *' He is, (saith David) thestren^of my heart, and my portion for ever:" " This God is oar God,'' Ps. badii 26^ zlviiL 14, Lam. iii. 24. " The Lord, (saith a gracious sool), is my Portion;" there is not a wicked maa in the world can say so.

VILL But God is an oniverBal Portion; whatsoever is good it is to be had in him; whether for profit or delight, he comprehends all portions, all things that are desirable; so he that hath God hath all; nothing is good without him, nothing can be evil that Ms upaa a saint that hath him;

Vm Another Portion is not uni-Tcnsl, it dotb not compiehead all good things; it may lie in gold, in s]?er, in hnd, houses, butnotcom-lndieDd aU portions, or all good things whatsoever.

God is good in every thing, and he is good of InBsdf alone, when ev^rvthing eke in gone; "having nothing, yet possessing all things," 2C».vilO»

IX. God is a Portion that none can rob the

soul of, no fire can destroy the soul's inheritance.

Q. Other Portions may be taken awiyby tUevea, wasted or oonsomed by foe.

X. Other Portkms may. be great, isd yet not soitaUe in all respects to an persons, and at all times; vbat will gold or silver signify to tbeiool? What help can itadmin-iteat death?

XL Other Portions cannot satisfy tbe mtn that enjoys them; all the irortdcamiotM the soul^ nor give Ul sstisfaetion to it

Xn. Other Portkms may be spent; SDaa by living i:^n tiiem, may iiBte them; the prodigal, son wasted an his Portion.

Xm Other Portions are bnt for a time, they pass away, and riches are tmeertain things, liiey are upon the wing, they irill not abide for ever.

XIV. The largest inheritance cannot make a man absolutely

X. Bot Godis a suitable Portion to aU persons, in all things, and at all times: this portion Suits the oonditon of the soul* the necessities of the soul, the wants and desires of the soul. Is the soul blind, naked, sick, wounded, poor ? suitable supplies in these respects, and all others, are to he had in him.

XI. But God is a Portion that satisfies him Who hath a part and interest in him; ** My soul ^all be satisfied as with marrow and fiitness," Psal. Iziii. 5, 6. He gives the soul Aill content and satisfiiction.

XII. But God is a Portion that can never be spent: the more a saint lives upon his Portion, the more rich he is, the more comes in upon him, God is an inexhaustible Portion.

xm. But God is a never-fiiiling Portion, he is not only a Portion now, but will oe a Portion hereafter, a present, and yet a foture Portion; a POTtion whilst we Hre, a Portion when we die, and a Portion to eternity.

XIV. But God is able to do all things that wiU make up a full and complete happiness. (1.) "" ' ' FUls

He gives peace and serenity of mind. (2.) with joy and peace in believing, John zvi. 83,

M xzix. 11,1 Pet i. 18. (8.) Seals up to the day of redemption, Eph, i. 13, and iv.

30. (4) Sends angels to rescue and conduct, and at last lodges safe in the bosom of Abra-

ktti, m a bmd of b^t and Uessed immortality.

C0B0LLABIB8.

1. This shows the great and wonderful condescension of God in giring himself to be Ins people's Portion.

2. This shows the great difference between the godly and ungodly, the oneare exceeding rich in the midst of poverty, and the other miserably poor in the midst of riches; asin the case of Lazarus and the ridi man, Luke xvi.

3 It shows how grossly the world is abused by Satan, in esteeming good men to be poor and miserable; since the meanest of them is bom to a kingdom, and heir apparent to a crown, which is but the least part of their Portion neither; jEor the height of thdr inheritance is the God of the kingdom.

4. From hence we see Uie reason why wise and good men slighted the world; for they have piercing judgments, and could see beyond it, and take a view of that more exceeding and eternal weight of glory, that an interest in this Portion shall invest them in.

5. From hence we may be informed why God is so much slighted in the world, not because be is unworthy of chief regard, for he is all excellent: (2«) Not because he is not sufficiently discovered to be so; for the heavens declare his glory. And if a rare piece of art and curiosity in a royal palace will lead us to judge it the product of an ingemoos mind; much more the view of the stately canopy of heaven, and die wonders of the creation, will carry our minds to the contemplation of the great Creator: but (3.) It is because of affected and chosen ignorance, with which Satan strikes; so that men's damnation is of themselves.

6. This shows the infinite reasons that sway with good men iar the choice of this Portion ; because if they have him, all that is good and desirable is theirs, and all is nothing without him.

7. This may 1^ us to enquire who havethis God for their Portion ?(1.) Tfaeyaresndi as set light by the world, and all things short of him. (2.) Their thoughts are upon him, and hungry and thirst after him, cleaving to him as the highest object. (3.) They make thdr boast of him, " I will make my boast of God." (4) They take care to keep him. And, (5.) Are resolved to exalt him: " 0 God, thou art my God, I will exalt thee."

8. This leads ns to an useful enqmry after the best way to get this God to be our Portion, which may be reduced to the foUowing heads: (1.) It is necessary to know how we lost hun, viz., by sin. (2.) To remove that which s^Nirated us from him— " Let the wicked forsake his way,*' &c, (3.) By confession and acknowledgment to sue to him as the prodigal did ; for he that confesses and forsakes sin, shall find mercy. (4.) To draw our hearts from earthly objects, which may be evils (though not in themsdves, yet) hy accident, because we cannot serve God and mammon. (5.) We must believe on Christ, and obey him.

9. This should teach us contentment, since this Portion is enough. (2.) Not to fetf death, because it is but the entrance to a fnUer eiQoyment. (3.) Not to repine at others* large share of the world, because this Portion infinitely excels it. (4) We ought to live upon it, as our proper and peculiar inheritance.

GOD A HABITATION.

TF) m vh n^nnnH pPD»a-w» Psal. xc. 1," Lord, thou hast been out dwelling-place,'* (orhkhi-tation) in generation and generation—(or, in all generations.) See Pttl. xcL 9. K^ * liMnn 19 m ayain», n ru Gtv fAmi,&c. I John iv. 10. Et manens (vel quimanei) i» cka-riiaie, in Deo manet —*'' He that abideth (or d^elleth) in love, dwelleth in God/'

Under the metaphor or similitude of an Habitation, or dwelling-place, the Lord God is expressed by the Psalmist in this text: the words Habitation, dwelling-place, and house, are promiscuously used in Scripture, and signify the same thing, vi2, the chief place d residence, or abode; the nature, usefulness, and conveniency of which theensuiiig paisU^ demonstrates.

■ ■■■ 4» .1.. ■■■ I —

* Domine Habitaeulum fmUii nMt in gentrutUme et generaliont. Atias Montan.

GOD A HABITATION.

251

&&, are like to annoy us, that is a safe xetiring place.

lU. ^ preserves the body from the injnnesof exoessLYecold: it is a kmo^aUe thing to be houseless and bariwoileBa in a shaip winter; many hare been benumbed, yea frozen to deaftthat way: our house is the proper place where fire is made to mnnus.

IV. Our Habitation is the place ▼boo our choicest comforts remain; as our dearest relations, oompaiijy chief riches, or trea-

IIETAFHOB. PABALUfiL.

L A KJittation, or house, is a se- I. God secures and defends his people from the eoxity against extnBme and intem- rage of Satan, (which is caUed his fiery darts) penOe heat, and the malice and persecutions of wicked men;.

for his protection like a refreshing shade is round about them: " Thou hast been a shadow from the heat,'' Isa. zzy; 4.

n. It is a place of shelter in a II. God is the soul's*chief and only Sanctuary. tempestnous c^ stormy season; for '* When I am afraid," said David, " I will trust wbaiwixid,Tain,ha]l, snow, thunder, in thee,'' Psal. Ivi. 3, nuM Ebtach, that is, as the

emphasis of the word bears, I will retire into thee my blessed Habitation: ''for thou «rt a strength to the poor and needy, and a refuge from Uie stonn—^when the blast of the terrible one is as a storm against the wall," &c., Isa. XXV. 4. In the strangest convulsions of state, revolutions of kingdoms, and epide« mical calamities that afflict the world, the inhabitants of this blessed mansion are sure to enj^ certain safety and tranquillity.

m. Such as dwell in his heavenly Habitation, are preserved from a dead, frozen, and benumbed frame of spirit, they are nude zealous and warm for God, fervent in spirit, serving the Lord, in-flamed with a divine fervour, (by Uie infinence of the Holy Spirit, which is called fire,) animating them with courage and resolution to stand for God and his ways against all opposition.

lY. God is a good man's chief comfort, he is the joy and delight of his soul: for as he is the wimiMKm hwMm in himself so all good things are radically and originally derived from him: therefore such as would partake thereof must have recourse to him—^in him is the sainf s treasure laid up, with him is the most desirable communion: " Whom have I in heaven but thee, and there is none on earth that I desire besides thee," F&aL IxxilL 25..

V. A Habitation is a place of V. Such is God to the soul; thither is the weary leit; for there our bodies when and heavy-laden sinner invited, in order to receive

rest, Matt. xi. 27, 28. * There is eternal repose (after the troublesome pilgrimage of the flesh) inreversionforallthatdiein the Lord: "Hetum unto thy rest, 0 my soul," saith David, ftc

YI. God is a Ghiistian's home: one may be said to be absent from God, when he strays abroad, giving the full reins to a loose, carnal, and dissolute mind, pursuing the vanities and follies of the world, nef^ecting the solid comforts and delights of lus proper home, exposing himself to the hazards and disorders of a strange and dangerous entertainment among his soul-enemies; whereas to live with God, in a way of spiritual lore and communion, is to dwell in God, 1 John iv. 16, and makes way for a more JiBBwdiate and personal partic^ation of his glory alter death, which made the apostle desire to depart, Plul. i. 21, ^%^ 23, because death was gain to hun, inasmuch as it wa^ to state him in his Uessed and eternal home.

YIL There must be some certain VII. The Lord Jesus is the Way thatleadstothis known way, or passage, leading to heavenly Habitation:'' I am the Way, the Truth,

and the Life, no man cometh to tlie Father but by me," John xiv. 6; he is a Priest to atone, a King tO: govern, andaProphetto teach and direct his people. VIIL God is a sanctuary to his saints, and a safe retreating-place from tiiie assaults of Satan, sin, and inbred corruption—from these enemies there is no safety, but by flying to the mercy of God in Christ

tired by watching, journeying, or Unur, are sweetly reposed. '

VL Our Habitation isourhome; fv in other places we* are but itmigenandsojoumerB^ and exposed to endure many hazards and disorders, whidi we are safe from at home.

a Habitation or house, by which enqmrers may come to it

VHL A Habitation or house 18 a aanctuaryand safeguard against tUeves, iv^bers, and murderers; it i> a man's castle, to secure him and

252 OOD A HABTTATIOK. [bOOK IL

HBTAPflOB. PARALLEL.

IX. A Habitation hath a door IX. Ghrifit is the Door ttatt tets iiito tins hea* to let into it, which is opened only to venly habitation; tiiis Door is always open to sncb cmch as are approved friends. only as are his known and his approved friends;" I

am the Door, by me If any man enter, he shall he saved,'* John x. 9,'' No man knowefh the Father but by the Son, and he td whom the Son shall reveal him," Matt. zL 27.

X. A Habitation or house is X. This heavenly HaMtation is fhmished with adorned with galleries, and other all those glorions ornaments that are needinl for beantiful ornaments, environed with spiritual profit and delight; Gospel institutions sod gardens, meadows, pastures, walks, ordinances are by expositors understood to be the fountains, Ac., for {Measure as wdl galleries of this habitation, where the King is hdd. as profit, which makes it an ex- '^ In all places where I record my name, I wifl come eellent and lovely seat. unto thee, and I will bless Ihee," £xod.xx. 24. The

blood of Christ is a Fountain of life," Eev. xxi. 6. A fountain is opened for nn and for undeaaness," Zeeh. xiii. his church is his garden, A garden enclosed is my sister, my spouse," Cant iv. 12. fiM word ia '* a green md pleasant pasture," Psal. xxiii. 2, and his Spirit the spring that waters every plant and flower; ^' I will pour water upon him that is thirsty, and floods uix>n the dry ground—I will pour my Spirit upon thy seed," Ac., xliv. 8.

XI. It is right and propriety XI. It is an interest in God that ibakes a soul makes a stately Habitation valu- to value him at so high a rate:*'Thou art my God, able; passengers may cast a tran- I will praise thee," Iaa.xxv.1; "Thou art my God, sdent look upon it, but little mind it, I willexalt thee," Psal, cxviii. 28; *' The Lbrd is my because it is none of theirs. portion, therefore will I hope in him," Lam. iii. 24,

Xn. A house or Habitation is a Xn. To this heavenly Habitation finends are place of hospitality; there friends are solemnly invited: ** Ho, every one that thirst«tfa, invited, strangers entertained, and come ye to the waters—and he that hath no m<mey beggars relieved. come, eome ye buy and eat, yea oome, buy wine

and milk without money, and without price," Isa. Iv. i. ** Now hath God granted to the Gentiles (who were strangers and aliens) repentaoce unto fife; this is the receptacle of poor hungry souls, where a pleiKtiM relief is dsoly given and freely distributed," Acts xi. 18, James i. 5, Luke i. 58.

xn. He that is totally without Xni. He that dwells dot in God, throu^ a Habitation, is accounted to be in a Christ, is in a very sad and dismal condition, beii^ very desolate and miserable oondi- exposed to the curse of the law, and divine wrath; tion, and exposed to all the incno- '' upon the wicked he shall rain snares, fire and veniences above-named. brimstone, and an horrible tempest," PsaL xi. 6.

XIY. In a Habitations or great XIY. The glorious attributes of God are as so house, are many lodgbg-rooms mnay retiring rooms, and j^oes of seoorily and for repose, and some secret cham- repose, to which the saints must have recourse in bers for security in times of dan- times of danger;''Gome, my people, enter thou into ger. tby chambers, and shut thy doors about thee, hide

thysetf as if it were for a little moment, until the indignation be overpast," Isa. xxvi. 20. More particularly, ioasmudi as he is omniseieot, he Imows what is best for us, and we ought to acquiesce in his wilL He is all-wise, and therefore orders all things to work for our spiritual good. He is Ahnigfaty, and can accomplish, or effectually bring to pass whatsoever his knowledge dictates for our good. He is faithful, and therefore whatsoever he hath promised shall be certainly frdfilled. He is good and merciful, which is a great encouragement to anneis to make application to him and conunit themselves to his protection— ** When I am afraid (saith David) I will put my trust in thee." He is eternal, and therefore an everlasting salvation, &c.

ICETAPHOB. DUPASXTT.

I. A Habitation (or House, ) I. God is an everbutnig God, has Us BeuK

thou^ never so stately and mag of himself a most spiritual and immateiiai

nificent, is yet the work and con substance, incomprehensihle in his essence, and

trivance of a human architect, so beyond human and angelical conception. Gen.

ud is oompoaed of perishing mate- zxi 35, ** If onr earthly house of this tabemade lisls. were dissolved, we have a buHding of God, an house

not made with hands, eternal in the heavens," 2

Cor. V. 1. n. Haltttationahere below serve n. But Ood is a spiritual Habitation, and ac-ooly to accommodate the body; commodates the soul, or inward man, with what-tfae rich man in the Gospel that soever conduces to his eternal happiness: he pro-htei somptuoualy eveiy day^ Luke vided a seat in Abzaham's bosom for poor XTL 9, Lad no habitation for his Lazarus, &c., Luke zvi. 22; and will receive his aool bat bell, verse 23. saints into himself, where they shall dwell for

ever. nL A HaUtation may be over- III. But God, the heavenly Habitation, is subject kluown by an earthquake, blown to none of those accidents, can receive no hurt, down by a storm, demolished by and is everlasting—^yesterday, to-day, and for ever an enemy, eonsumed by fire, or the the same, never to be antiquated, and needs no re-deeap of time, &c. paration.

lY. A House may secure from lY. But God is a Shelter from all kind of spi* some, but not all dangers; for ritual danger; he dweUs . safely that dwells in thieves may rob us of our treasure, him: ** Thou shalt not be aJBraid for the terror by or an enemy (if stronger! may dis- night; nor for the arrow that flieth by day; nor possess us and strip us of that, and for the pestilence that walketh in darkness; nor lor aU our estate. the destruction, &c.; because thou hast made the

Lord, which is my refuge, even the Most High, thy HahitalTon; there shall no evil befall thee, neither shall any plague come nigh thy dwelling,*^ ie. Psal. xd. 5, 6, 9, 10. Here no tMef can break through, nor moth corrupt, nor can the possessor be turned out by all the enemies in the world, Matt. vi. 19, 20.

V. A Habitation, in Itsdrcum- V. God cannot be drcumscribed by any limits, ference and dimensions, is limited, but is infinitely capacious and receptive of all, that and may be easily filled, neither is through Christ come to him; and so absolutely any so complete, but may admit of perfect, as that he needs no addition, alteration^ or farther improvement or perfection. diminution.

COBOLLABIEfl.

L From the foregoing particulars we may infer the necessity of self-examination, viz., ii^iether we have any interest in this heavenly Habitation; in order to which, the particalarB following are presented as the proper notes and marks of a dweller in God.

(1.) ** Hereby know we that we dwell in him, and he in us, because he hath given us of bis Spirit,^ 1 John iv. 13, which makes men and women heavenly, and spiritual, and so fit inhabitants to dwell there.

(2.) " If we dwell in love to God, 1 John iv. 16, Deut. xi. 1, then we dwell in God ;'* for to love him is to keep his commandments: this love must be with all our hearts, and to iiim above all others, for he will have no competitor.

(3.) "If we love one another, God dweUeth in us, 1 John iv. 12, and his love is perfe^ in us;" if brotherly love continues among us each to other, it is a very certain Biaik that we dwell in tiiis Habitation.

(4) Sincere confession, and sound belief that Jesus is the Christ, or the Anointed of God, aigues a drild of God, 1 John v. 1; to such this Habitation is open—^we must believe that he is our Saviour, and our Sovereign, a Priest to atone, a Prince to rule, and a Prophet to teach us, 1 John iv. 15, " Whosoever shall confess tiiat Jesus is tiie Son of God, dwdlcth in God," Ac.

(5.) A life of divine communion and contemplation is an evident sign of dwelling in God; soeb are with him in the Mount, and partake of his biessingB, &c.

(6.) A serious return firom wandering, and a hearty renunciation of all reatii^ places abort of this, denotes an interest in this Habitation.

n. From hence we may infer the absolute necessity of a diligent inquiaition, how we BMQr obtain tins eternal Habitation for our inheritance, considering how many beasts of P^ are watdiing to devour us, and the impending storms that threaten us, in such a day ai this is. •

in. We may inftf the My and madness of sach as take up their rest in the hase and contemptible dwellings of this world, that bid their soob take their ease, wallowing in bmtish sensuality, and neglecting this holy Habitation.

IV. It concerns us to be very drcumspect in our walks, that we be not turned out of possession, nor lose our hopes and assurance of it.

1. Men are very careful that the deeds and evidences relating to their earlMy possessions be authentic, and safely kept; much more should Christians be so of this eternal mansion.

2. This should keep us from murmuring, if we have not such stately &bric8 as others to dwell in here, because this heavenly Hsd[>itation (that infinitely excels all earthly 8tr^^ tures, though never so glorious) is ours.

3. Let not God lose the gloiy of so gracious a condescension, in becoming a Hafaitatian for us—^Let us not slight his infinite love, that provided this shelter for us, from the danger of the open and unguarded fields.

4 Let it be an encouragement against slavish fear; to be afiraid of man (who is a worm) is to forget where you are.

y. Let sinners be advised to hasten to this resting place, and get an interest in this Habitation, else their security is a certain fore-runner of destruction. For,

1. They lie open, and exposed to all sorts of spiritual enemies and soul-calamities, from the devil, wicked men, and innate cormption.

2. Now there is an opportunity, let it be taken hold of, or else the day of grace may be past, and the market over, without a possibility of recalling it.

3. Christ stands with his arms spread to receive them; he is an open door to let them in, and partake of the joys and glory of this house. Sec

4. It is a most unnatiual cruelty to their own souls; for if they slight it, they become self-murderers, and instruments of their own damnation.

YI. Lastly. From what hath been said, we may infer the superlative hi^pmessof good men, whose Habitation the great God is; for they shall be safe there firom all kinds and degrees of danger and disturbances, made partakers of whatsoever is good and desirable, and that for eveb and evek.

GOD AN HUSBANDMAN. ** My Father is an Husbandman^ John xv. 1.

In this metaphor four things are supposed.

1. That an Husbandman* must have ground to work upon.

2. A stock to defray the charges and expense requisite to manage it

3. Skill and knowledge to perform it.

4. Instruments, and whatsoever else is needful for such an undertaking, or employ-

ment.

In these respects God may he said to he an Hushandman, hecause

1. He is a rich Husbandman; for all the world is his-—'* The earth is the LordV ^

2. A great and honourable Husbandman; for all bow before him.

3. A skilful and wise Husbandman; for none can teach him.

4. A diligent and careful Husbandman; for no neglect can be charged upon him.

5. A generous and liberal Husbandman; for all p»take of his bounty. For afbither

illustration take the following parallel.

METAPHOB. FAIULLLBL.

I. A rich Husbandman has not I. God is a very rich Husbandman— ** The earth only fruitfrd fields, vmeyards, gar- is the Lord's and the fiilness thereof,** PsaL dens, orchards, &c., but also some xxiv. I. He hath many firuitful fields, vine-

• r«Mp7os, A hutbandman, it compounded of 71J, terra, corth, and «/>yoy, opus, work; that it, one tliit works the earth. The Latio Agricola, tignifies a tiller of the field, of oger, and 9ofo,

B0<« n.]

GOD AK HDSBANBIUK.

255

METAPHOX.

PABAI.L&L*

banen beaflts, eommonSy and wil-

yards, &c^ where the Gospel is jvofessed—^And many barren heaths, monntains, and wildernesses, the pagan, heathen, and nnconverted parts of the world, which yield little or no profit

n. God lays, claim to all the beasts of the field, the wild and devouring beasts of the forest. ''Every beast of the forest is mine (saith the Lord,) and the caUle upon a thousand hills"—Psal. 1.10. '* The fowls of the mountaios and the' wild beasts of the field are mine,'' Ezek. xxxviii. 4; no man, be he never so brutish, vile, and mischievous, but by right of creation is the Lord's, though strangely degenerate from what he was and should be; mdt he fetters, chains and ties up, that they cannot destroy tbe poor. The oppressors, persecutors, and spoilers of the earth, would soon break iaand ^oil God's vineyard, "but that the Lord puts hooks into their jaws, and puts bounds to them which they cannot pass," Psal. boxix. 11.

m A Husbandman puts some III. God sofiers the wicked to feed in fisit pas-of his cattle into fat pastures to feed tures, to wallow in plenty, eating the fat and drink-

XL Arich Husbandman has many beasts, some of which are of a hurtful and mischievous nature, nrhich he fetters or ties up, restraining them by some invention or other firom doang ii^ury to his other cattle, and br^Jdng into his gardens or orchards to spoil his preci-DOS flowers and tender plants.

ud &tten them against the day of slaoghter.

lY. A Husbandman expects not that return and increase of precious sad profitable fruit from the dry heath and barren wilderness, as from the rich valleys, gardens, kids, vineyards, &c., which he bath bestowed much cost and labour upon, in manuring, sowing, planting, watering, dressing, &c.

y. A Husbandman divides and separates his land, Deut. xxvii. 17, Pror. xxiL 28, (especially that vhidi he designs for tillage and pnadpal use) from other men's, ETeiy one Imows his own land, and to this end they have landmarks and the Hke, liy which property is preserved.

YL A Husbandman doth not only divide and separate the land that he designs for special use, whether orchard, field, or vineyard, from an other; but also makes a fence ^ or wall about it, especially if it be taken out of a waste wilderness, or a barren and common heath or field, otherwise the fruit might soon be eaten up or trodden down by the beasts of the field.

Vn. When a Husbandman hath fenced or walled in his ground, he digs or ploi^isit up, in order to the laannzing of it, and making it good soil, fit for the use intended, whe-

ing the sweet of the earth, but it is for the day of slaughter—Jer. xlvi. 21, James v. 5, and Tsal. xvii. 14; such as have sJl their good things here, Luke xvi. 25.

IV. The Lord does not expect, that heathens and infidels (who are like dry and barren ground,) should bring forth or yield him so much increase and fruit of grace and holiness as those people and nations to whom he hath afforded his blessed Gospel; and those churches that he hath planted and bestowed much cost and plains upon, where much is given, a suitable improvement is required, and where but little, the improvement of a little, Luke xii. 14, vL 10, Mark xii. 42, Kev. iii. 8.

y. God separates his people from all the peopte of the world, to be a peculiar inheritance unto himself, Deut. vii. 7, 2 Cor. vi. 17, Rev. xviii 4» PsaJ. iv. 3, 2 Tim. ii. 19, Deut. xxxiii. 16, Hos. vii.-8, Isa. xxvii. 2, 3. There they have bounds set them, viz., holy laws and institutions, within which they ought always to keep, that they mix not themselves with the world; to pass which bounds is a high and provoking evil.

VI. God takes especial care of his church, and of every branch and member thereof. And for their preservation hath made a hedge, a fence, yea, a glorious wall round about them. This the devil knows, and nothing troubles him more, " Hast thou not made a hedge about him, and about all that he hath?" See more in the metaphors of a garden and vineyard, Isa. v. 2, and iv. 5, Zech. ii. 5, Psal. xviii. 2, Job i. 10, Psal. cxxv. 2, and xxxiv. 7.

vn. The Lord doth by his word plough up the fallow ground of our hearts. When he threatenefl spiritual judgments upon Israel (his ancient vineyard) he says by ^e prophet, it shall not be digged, but there shall come up briars and thorns.

* Non minor est virtus quam pnerere, paria tueri.

QOD AK HU8BAHDMAX.

[book n.

UETAPHOB.

ther for choice grain, plants, or other things.

Vm. A Husbandman finds some ground more hard, stony, and barren than others, and what the plough cannot break up, the spade and mattock must; if it be very rocky, a hammer is used to br^ it in pieces.

IX. A Husbandman finds by experience, that no ground until it be well manured and planted, brings forth any thing but what naturally grows of itself. Choice plants most be set, and seed must be sown if we will expect fruit.

X. When a Husbandman has ploughed or digged up his field, he discovers the nature and quali-^ of the ground; and finds much mth, worms, weeds, and loath-som trash are turned up, which before lay hid; so that we many times wonder, that land so mt in appearance should prove so naught.

PASALLIL.

Isa. V. 6, Luke xiii. 8. Before our hearts are digged up, they lie fiillow; ** break up your fiDow ground, and sow not among thorns," Hos. x. 12.

vm. The Lord finds all our hearts aatarally very hard, yet some more hard and obdurate than others. And that he may effectually break them into pieces, he uses divers instruments; some of his ministers come with the smooth plouf^ of tbe Gospel-—others with the mattodc of the law firom mount Sinai, Isan viL 25. Some denoonfle the threatening in God's word like a hammer to break the rock in pieces, Jer. xxiiL 29.

IK, The Lord shows us in his word tbat no person whatsoever can bring forth good and acceptable fruit, till by the word and Spirit of grace they are wrought upon, and phmted or aowa by him, John iii. 6, and i. 4, Bom. viL 4.

X. When God hath through his word and Holy Spkit broken up the sinner^s hearts by power-fiil convictions, so that the inside of the aool is (to its own sight) as it were turned outward, as in the case of the women of Samaria, who cried out, ''Gome, see a man, which told me all things that ever I did," John iv. 29. And as it was wi3i the Jews Peter preached to, who cried out, " What shall we do?" Acts u. 87, Bom. vii. Then the filtibineas of the soul and its horrid pollution ai^)ear, juid the poor man cries out, t did not tfamk there had

been so much abomination in my heart, that I had been sudi a rebel againat God.

0 the pride, the lust, the blasphemy, hard-heartedness, vanity, folly, and unbelief I find

there; who could thhik I had such a prodigy of wickedness ?

XI. The Husbandman takes XI. The Lord takes great pains, uses many

much pains, and bestows gteat cost ways, and bestows great cost to make liis people bring forth firuit unto him; he sends his word, his Spirit, his ministers, sets conscience on work, and if all will not do, but that weeds of corruption still spring, and roots of bitterness remain, he sends affli(^ons to humble and deanse them, and destroy the power of am, Isa. v. 4, Gal. iv. 6.

Xn. Though the blessed God sees Ida people do not answer his unwearied pains, but that abundance of earthliness, barrenness, and unprofitableness still remains in them, yet he gives them not over, but with much patience, waits year after year, John xv. 2, Hos. xi. 9; not sparing continual labour in order to their reformation, that BO they may bring fi)rth more fruit unto him.

to make his barren ground fruitful, and destroy those hurtful weeds which would choke the seed, deprive it of nourishment and so spoil its growth—^He also lays on much dung to fertilize it and make it yield the greater crop.

xn. Though the Husbandman doth not find his giound immediately so good and fruitful, as to answer his just expectation, considering his labour and cost about it; yet for all that he gives not over, nor slacks his hand, as if it would never be good; but on the contrary pursues Im endeavour, in hopes that what fiiila in one year, may be effectual in another.

Xni. The Husbandmen grudges not at Ihe cost he is at, to make his ground fruitful, but does it with a willing mind and very oheerfiilly.

Xni. The Lord bestows his choicest mercies upon his heritage with the greatest eheerfiihiess —"I will rejoice over them to do them good, and I will phint them in this hind assuredly with my ipriiole heart," Ac, Jer. xxxii. 41. It is freely given, and without grudging he hath done as much as could be done to his vineyard, 1 Cor. ii. 12, Isa. v. 4

woKn.]

GOD AN HUSBANDMAN.

257

XBTAPHOR.

PARALLEL.

XIY. A Hnsbftfidman sees when us field b pbngfaed and sowed, thiit t must he watered with the dew of keaTen, or it will not thrive. rhe earth eaonot bring forth, un-bs the heavens distil their pre-cMis dropfi, and refreshing showers apon it—therefore, he prays for rain, ind if it rains not, he opens his Voices to water his meadows, and other low groond to make it fruitful.

XV. The Husbandman finds that low gronnds, valleys* and Bfadows, by rivers' sides, are moat bitfiil; whereas mountains, heaths, and hflly grounds, how lofty soever tbej seem, are commonly barren aad onfiraitlnl; and though they mj f<v a time bring forth, yet by titt soorddng heat of the sun, and k wnt of molstiire by which it sboold take deep root, it is so parched a&d hnomt, that it rarely (if at all) o-'iaea to maturity.

XIV. The Lord Ood knows that though the church (his spiritual vineyard) be sowed with good seed and planted with choice plants; yet they cannot grow nor prosper unless watered from heaven with divine showers and refreshing dew. And therefore God opens the sluices or windows of heaven, ^d makes the fruits of the earth flourish and wonderfully increase; the rain, &c., watereth the earth, and maketh it bring forth and bud,*' that it may give seed to the sower and bread tx^ the eater," &c., Isa. v. 7.

XY. The Lcnrd declares in his word that the lowly and humble soul is the most fruitful. Christ says he went down to see the fruits of the valley. Cant. ix. 11; his chief expectation is from them that lie low in their own sight. Trees planted by the water-courses thrive best and bring most fruit The rain glides off from hills and mountains, and the valleys receive it. The lofty, proud self-conceited person is barren and fruitless, the savour of God's grace abides not on their hearts, ** To this man wiU I look, that is poor and of a contrite spirit;" he that sees his own emptiness, and has no confidence in the flesh, but whose trust and dependency is upon Christ, is the thriving and M&l person, that (like the tree by the waterside spreading his roots by the river) *'shall o/t see when heat oometh; but his leaf shall be green, and he shall not be carefdl in the jeff rf drw^t,'' Jer. xvii. 8.

XVI. The heavenly Husbandman bestows much pains that he may destroy the weeds of indwelling sm and corruption in his people. He uses various means, as his Word and Holy Spirit, trials, afflictions, &c., in order to that end; by these he digs up those weeds by the roots, as worldly mindedness, unbelief, and sensual lusts, which else would choke the good seed. Though some remains of them are left behind, (to keep us humble and watchful) such ill weeds grow apace, and are ready to spring up when the least liberty is given. Heb. xii. 14. By these also this blessed Husbandman prunes and pares off suckers or superfluous branches, which feed upon ^ np wUdi shoold nourish his tender plants, such are, carnal divisions, strife, and vattmuj eootentlon among saints, busying themselves about idle and unprofitable BotkxB, or matters of slender consequence^ neglecting in the mean time those serious ttd piaetieal parts of Christianity which are of absolute and undoubted necessity: these *n the q«]toal suckers of our time, and are the cause that so many lean and barren m^MeJoand in this qnritual vmeyard.

Xvn. A Husbandman, in consi- XVII. The heavenly Husbandman waits for dentMDofallhis labour and charge, the fruit of his fields also. He looked that it,

(viz., his ancient vineyard) should bring forth grapes. Is. v. 2. Went three years, seeking fruit on the fig-tree, &c., '* And when the time of fruit ^ near, he sent his servants to the Husbandmen that they might receive the fruits of Cfte., bike xiiL 7, Matt. xxi. 34. Where God sows plentifiiliy he expects a suitable ^^; where mnch is given, much is required; where we have many means of increase of S^i die Lord will expect the frmts of holiness from his people.

XVm. A Husbandman often XVHI. The Lord loves to visit his vineyard P^toseethesuoeessof hislabour often, and delights to behold the flourishing

s

XYL A Husbandman takes much puBstoweedhis gardens and prune ^ trees, and if he finds the weeds cone wp thick, especially such as 2R of sfanrtMandmischievouskind, Ik BKs sQ ways and proper means to destroy than, lest they should if»l the fruit of his garden, field, <)rTiiieytrd,ftc. Yet, notwithstand-Bgiiome lefics of the old roots are lift, vbidi are apt to springup afresh, 8ale» eootmually cropt off and kept

^'xpeetB fruit answerably from his ^Ksbtadry. James v. 7.

GOD AN HUSBANDMAN.

[boor n.

METAPHOR.

PABALLEL.

and how his oom and other plantations thrive, and is much delighted and comforted to find a good increase and fair hopes of a great crop, to reward lus pains. How he rejoices, when he finds every vine full of thick clusters, every tree laden with firuit, and the valleys covered with precious com!

contrary,j he finds his fields harren or hlastea, and his hopes of a plenti-tul harvest disappointed.

graces of his people— ** He is gone down into his garden, into his heds of spices," Ac., Cant, vi 2, and iv. 16. He eats his pleasant fruit, he takes pleasure in his saints, and will beautify the meek with salvation. '* Let ns see (says he. Cant. vii. 12,) if the vine flourish, whether the tender grape appears, and the pomegranates bud forth : there will 1 give thee my loves." He rejoices to find his people abound with graces, whidi are the blessed fruits of the Spirit No ambrosia so sweet to this heavenly Hitfbandman^ as the holy performances of his saints, which is the efiect of his own cost and labour. %

XIX. The Husbandman is ex- XIX. The Lord expresses great grief when ceedingly grieved, when, (on the his people bring forth no fruit, or, which is worse,

wild fruit—*' He looked that it should bring forth

grapes, and it brought forth wild grapes," Isa. v.

2, How he complains by the prophet— **^ She (viz.

the vineyard, Jerusalem) was plucked up in fury— (Ezek. xix. 10,12, 14;) the east wind dried up her fruit—fire hath devoured her fhiit, this is a lamentation, and shall be for a lamentation." Hos. ix. 6. How it grieves the Lord to the heart, when his servants (his ministers,) return this account," We have laboured in vain, and spent our strength for nought," &c., Isa. xlix. 4.

XX. When the Husbandman finds XX. When the Lord finds any barren or wither-many trees and branches barren, or ed branch in his husbandry past hope of recovery, he cuts them off. "Every branch in me that beareth not fruit he taketh away," John xv. 2. Christ cursed the firuitless fig-tree, and immediately it was dried up: this cutting off may be done by the immediate hand of God, either in spirituals or temporals, or by the censure and excommunication of the church.

XXI. God hath also many workmen in his churches, divers painful labourers in his harvest; ministers of the gospel are spiritual harvest-men. " We then, as workers together with yon, beseech you also that ye receive not the grace of Crod in vain," 2 Cor. vi. 1.

XXII. A faithful, experienced, and laborious minister the Lord values above thousands of slothful, false-hearted, and self-seeking ones, who care not for the flock, so they have the fleece, and if they have the wages, care not for the work. Moses was fiuthful in his house, and therefore esteemed: but Corah and his company, (that £un would have

been looked upon as appointed by God, like Moses) were swallowed up.

XXIII. The Husbandman often- XXUI. The church of God often suffers, and times finds his pleasant trees, choice is much spoiled by those innumerable swarms of

locusts or caterpillars that came out of the bottomless pit, by which, according to the opinion of divers eminent writers, are meant the great swarms of Popish Priests, Friars, Monks, Jesuita, and even all the whole tribe of the Romish Hierarchy, who are fitly likened to locusts. Rev. ix. 3, which, as naturalists say, are a little vile kind of vermin that spring out of smoke, flying together in vast numbers, gnawing, eating up or destroying all green things and fiiiits of the earth, being a very slothful and iSe creature, resembling the Popish clergy exactly, who are br^ out of the smoke and darkness of hellish ignorance ; they are slow bellies, living upon the sweat of other men's brows. To such kingdoms or countries as abound with plea-((Rut plants they flock in swarms, where they make havoc and lay waste all green

wit!iout sap or life, after all the means he hath used, he cuts them down for fuel, because they should not cumber the ground, nor hurt others.

XXI. A Husbandman hath many servants which he employs to work in his vineyard, or as labourers in his harvest.

XXIL A Husbandman that hath in his house, a fitithful, laborious, and experienced servant, highly prizes him, he is esteemed above any that are unskilful, slothful, or negligent in their business.

plants, and fruitful fields annoyed and greatly damaged by caterpillars, and other hurtful vermin.

BOOK n.]

GOD AN HUSBANDMAN.

259

METAPHOR.

PABALLEL.

tkingB in llie chorch of God (as this and other nations have felt and sUIl feel) infecting thoQsuids with their damnable devices saperstitous practices and inventions.

XXIY. When the Husbandman finds his fields or vineyards quite barren, and that no manuring will kelp, bat thorns, briers, and weeds sboond^be plucks up the hedges, ad lets it He fallow and common to all

XXIV. When God finds a church or people without the life and power of grace and religion, cold and lukewarm, having only the carcase of external profession, and that no calls nor endeavours will reclaim them, he withdraws his pre^ seuce, removes his candlestick, takes away the hedge, and lays it waste—Kev. iii. 16, and ii. 5, *' Go to my place in Sbilo, where I set my name

St first, and see what I do to it for Israel's wickedness," Jer. vii. 12. So Sardis, Ephesus, Smyrna, PhQadelphiA, &c, and the rest of those once-famed Asiatic churches, are become a barren and waste wilderness.

XXV. The Lord by his word and Spirit (which is as a fan in his hand. Matt. iii. 12, Jer. xv. 7,) separates the chaff and refuse part of his children, that nothing but the pure gndn and seed of grace

Biay remain in them; and oftentimes by affliction winnows his chorch, separating the true Cbiistiia from the dross and chaff of hypocrisy-^*' I will sift the house of Israel—^as com b sifted in a sieve," ^., Amos ix. 9, 10.

XXV. A Husbandman fans or vinnowB his com, to separate the cbafffrom the wheat

METAPflOE.

DISPAEITY.

L Some Husbandmen hire then: gnmnd, and pay rent for what they

hare

n. A Hosbandman may be dis* pf^ssesed of his farm, and turned c«t of all his estate, by an enemy, or tbe iDJustke of a party stronger than himself.

in. The Husbandman thrives or grows poor, according as his hohandiy ^ves good or bad re-tans.

IV. Hnsbandmen often fidnt, and gitiv weary of working.

L But God is the Proprietor and proper Owner of all the nations and people of the earth. *' Whatsoever is under the whole heavens (saith the Almighty) is mine," Job xli. 11.

U. God cannot be dispossessed, or turned out of his inheritance, for no strength or power is able to stand before him: none can oppress him, or take his right firom him, against his will—-He can destroy at once all that rise up against him.

III. God, though he lays out very much to cultivate a nation, church, or people, is never the poorer; his treasure is inexhaustible, and can receive no addition nor diminution. *' Can a man be profitable to God ?" Job xxii. 2. " My goodness (says David) extends not to thee," PsaL xvi. 2. All that he doth is for his creature's profit.

lY. God in a proper sense cannot be weary, therefore in scripture when we read of his being weary, it is spoken (by the figure «^f>«*oxo««iaj ^ the manner of men, by way of condescension to our capacities, after much patience ^i forbearance; and finding no fruit, he is ssud to be weary, not properly, but as before ^'* Tbe everlasting God, the Lord, the Creator of the ends of Uie earth, fainteth not, either B weary," Isa xl. 28.

V. But God knows all things, the hearts and spirits of all men. He knows what nation or people will prove fruitful or otherwise, before his Word and Spirit are employed to cultivate and try them.

VI. God can cause it to rain when he pleases externally upon the earth; and spiritually upon his people: he can cause his precious dew to distil upon the tender herb, and shuwers of rain to M upon the grass.

VII. God can make the vilest and worst of sinners to bring forth good fruit, when his gmce converts them, and the batrenest souls to be fruit* ful souls.

s 2

V. Husbandmen know not the success, and event of their labour, v^ the nature of some ground till

% try it

VL Husbandmen cannot rain ^ water thenr fields—it is God ^ gires the increase, for which

[^ dependence must be upon

hin.

^ U-Tbe Hosbandman cannotmake «4 trees laing forth good fruit, nor •"nwi trees Nar, nor some sort of ^f^^i gw>d, let him do what he can.

METAPUOB. DI8PABITT.

YIII. Storms, tempests, execs YIII. None can hinder the Almighty from bis

sive rain, snow, heat or cold, labour—" I will work and who shall let it," Isa.

often force the Husbandman to a xliii. 13. cessation of his labour, and an enemy may compel him from his work.

IX. A Husbandman grows old, IX. God, the spiritual Husbandman, never

and dies, and leaves his husban grows old, and can never die^ but is ever taking

dry. care of his husbandry.

COBOLLABIES.

1. This shows the wonderful condescension of the great and almighty Ood in compar* ing himself to an Husbandman, an employment of great toil and very hard labour, yet profitable and honest.

2. Shows the great privilege, dignity, and security of the church of Christ, being the plantation of the great God, in which he takes delight; the rest of the world being like a barren and howling wilderness to it—" Woe is me that I sojourn in Mesech and dwell in the tents of Eedar," Psal. cxx. 5.

3. It shows the necessity of being truly grafted into bis vineyard; a bare profession will not do, as in the foolish viigin's case—He has a quick eye, and will soon find out such as bear no fruit, or are rotten at heart, such he cuts down and bums.

4. Here is cause of joy to those that are truly imphmted into Jesus Christ, they are under his special care and watch, they shall flourish, and bring forth fruit in old age— walled in on every side, and so very safe, John xv. 2, Psal. xcii. 13, 14.

GOD A BUILDER.

" Except the Lord buUd the housCf they labour in vain that buUd U^* Psal. cxxvii. 1. *' Wisdom haih buiU her a house," Prov. ix. 1. But he that buUt all things is God,'' Heb. iii. 4.

«

In these scriptures, and many others, God is called a Builder, which is a metaphor taken from carpenters and masons, that buUd houses; the Hebrew word by which building is expressed, is derived fzom the root naa, O/xo^bfuif, igdificavit, extruxU domum vel urbem^ to build or rear a house or city, 1 Kings x. 4. Metaphorically, it is put for procreation and education of children, which &milies are as it were built. Gen. xvi. 2. (2.) For re-pairing decayed places, 1 Kings xii. 25. (3.) For the restoration, preservation, and exaltation of God*s people, Jer. xxxi. 4. The Greek word Karaaiava^Vf prtgparo, fiuifnco, to prepare or build up, is (lllyricus says) a military word, and signifies vasa instrumentaq; castrensia coUigere, the gathering together of vessels of utensils or the camp, of xara and trxtvos a vessel. God may be said to be a Builder, in a fourfold respect.

1. He created or built the visible world.

2. He built or constituted the church militant.

3. The church triumphant.

4. The invisible world, the celestial city, or New Jerusalem, for the church triumphant to inhabit, when the visible world is dissolved.

In a Builder we are to consider three things, vi2., skill, strength, action: 1. Skill to contrive; 2. Strength to provide; and, 3. Action to complete. All which are fairly ^h plicable to God as a Builder, as appears in the following particulars.

HEtAPHOB. PABALLKL.

I. A Builder is an artist, a man I. God, the first Founder and Guilder of all

of wisdom, to contrive the fittest things, is that great Master of wisdom, of

model of the whole in general, and whom it is said, that he finds out knowledge of

of the distinct rooms and parts in witty inventions, that he is wise and petfect in

particular. knowledge; thit his wisdom is unsearchable, and

his ways, eootrivaQee, and projectioiis past finding out, in his works of creation, as well as pxoYidence; for not man only is fearfully and curiously made, but all his other works M wdl o(»ilriTed, that is not possible for any one to mend them; " In wisdom hast tbou made yuan alL''

IL A master-Builder usually hath a priiMi|ial or head work-nan, to iriiom lie imparts his secrets in his great and weighty con-thfanoes, who is to enter npoQ the dne^est part of the work ; and lot only to work himself, but to order nd direct all subordinate vorionen.

mud, of vAnch the &biic is to be floapacted, and gives order iw the killing them forth, to answer great jvoject and design.

IV. A wise master-Bnilder lays t {>«ndatioa to set that &bric upon, tht he intends to build for a house, city, or any kind of edifice which cffloot stand without it, as Christ Idlsss.

PABAILEL.

n. God, the infinite and most wise Contriver, hath his Word or Son, who is called the Wisdom of God, and a Wonderful Counsellor, to be his head Workman, who was in the bosom of the Father, and nnderstood all his secrets, by whom he made the worlds, who is called the Son, the character. Image, or Representative ai God, without whom there was nothing contrived or made, that was made; either things in heaven, or things on eiffth, visible or invisible, whether thrones domi« waaSy or primeipafities; all things were made by him, and he was before all things, and from him came order and direction to all subordmate or secondary causes.

in. A maater-Builder hath the HE. God, the Builder of all things, had the igore or idea of the materials in his idea in his own mind, and gave order for the

bringing of them forth, in order to suit his most wise and wonderful purposes: for as known to God are all his works from the beginning, so he said, '' Let the heavens, the earth, die water, the ahr appear;" and they did so.

IV. God, this great and wise Master-Builder, hath planted the heavens above, and laid the foundations of the earth beneath: which when we consider, that they have no bottom, but the air and the water, we must resolve it into his own power, which can do every thing, or his word or Son, who bears up the pillars of the earth, and upholds all things: ** He looked for a city which hath foundations, whose Builder and Maker is God."

V. The God of the whole earth did at the first put all materials into their proper places, and assigned all his servants their respective work; the heavens above the air, and the air above the waters. Christ is Head-Workman above angels, angels above men, men in work and

ksoea above the fowls of the air, beasts of the field, creeping things of the earth, fahes of the sea. Men above one another, in respect of his church, (his spiritual hiil&^) Moses above Joshua, and ordinary prophets ; Aaion above other priests; apexes above evangelists, and ordinary ministers ; and all to show his wonderful skill sad wisdom. Angels to keep his commands, and sing praise; the heavens to declare his gbry, and the firmainent to show his handy-works. Moses to manifest wonders ra earth, Aaron to celebrate his worship, John Baptist to set forth Jesus, the apostles to pbst drarches, and preach the gospel to Jews and Gentiles.—^Elders of a lower rank;— Apolks, and evangelists: all which have their peculiar work and place assigned, by the gzext Architect of the whole universe.

YI A Bttildor raises &brics YI. " God hath set his stories in the heavens," cf seTeral sorts; some of higher Amos ix. G, where his glorious Majesty dwells,

and Jesus, our great High-Priest, sits at his right hand; where aJl the angels are seated in glory, and the spirits of just men made perfect surround the throne of God and the Lamb, Heb. xii. 22 —24, The earth for men : the dismal prisons and regions of darkness, for disobedient spirits, and evil angels, I Pet. iiL 19, 20, Jud. 6,13, Isa. xxx. 33

^ A Builder gives ornament, as YII. God hath not only beautified the meek wdl tt fonn and being to a house. with salvation, but adorned New Jerusalem, where

V. A Bdider puts his work-Bfii into order, and his materials bto khdr proper places; the stone, hnck, timber, lead, iron, brass, silver, 4c

tfAsdenOion and grandeur than <j^eis, as temples, the palaced and tiffooesof princes, noUe and great Qtii's bouses, inferior dwelHngs, and drsmal prisons.

METAPHOR. PARALLEL.

the saints shall dwell, with so high and sonl^ra-

vishing excellencies, as the most siiblime rbeto-ricans set forth: as gold, pearl, diamonds, and other predoos stones; the street, pure ^Id; the building of the wall, jasper; the foundations, precious stones; and the gates, peaik, Rev. xxii. 18—20.

Yin. A Builder is a great bene- VIU. God is a great Benefactor, who faatb &ctor to the world, in making made buildings both for safety and oonvenieacj; places both for safety and conve- he made the fountains to contain the grau niency. deeps to keep them from breaking out upon itfc

world; he hath made windows in heayen, to keep the waters above from falling down too fiiriously, to the prejudice of man and beast; he hath made chambers, to keep in the roaring winds, from annoying mortals with constant and impetuous blasts: the raging element of fire he hath confined to its proper region, where it cannot harm us without his permission. He hath given us a pleasant aod fruitful earth, a comfortable and refreshing air, a beautiful and delightfbl heaven, which he has placed as a canopy over us. He hath constituted a good and holy church, wbkh is a wine-cellar to supply all our wants, where he has placed the Word, the Spirit, the ordinances, good counsel, and instructions, suitable comforts and consolations; there is tiie wine, the oil, the balm, the bread, where he feeds his lambs, and makes his flocks to rest at noon, satisfying with favour, and filling with the blessings of his bounty. He will abundantly bless ^n's provision, &c,

IX. A Builder is pleased with his IX. God is pleased with his work, when finish-work, when finished, and is worthy ed: "He looked upon all things which his hftnd of honour for it had made, and behold it was very good "—Gen. L

31. He is worthy of honour for what he hath done, because they are great things, mighty things, wonderful things, without number: so that it might be said, as David, " 0 give thanks to the Lord, who by his wisdom made heaven:" '' Let all the host of heaven, and all the inhabitants of the earth, praise," &c.| Psal. cxxxvi 3, 5.

2IETAPH0B. DISPARITY.

I. An earthly Builder is but a I. God, the heavenly Builder, is a mighty God, mortal man, subject to weakness the everlasting and ever-living God, with wham and death. is no beginning of days, nor end of life.

II. The earthly Builder has but H. The heavenly Builder hath all the trea-a small pittance or measure of skill sures of wisdom, he is fiill of wisdom and know-and wisdom; it is but the wisdom ledge; he is essentially wise and skilful, and gives of a son of man, as light as vanity, all the wisdom and sloll that is possessed, enjoyed, and next to foolishness. or used by men or angels: it is unsearchable,

past finding out, beyond all comprehension, so profound, that angels are fools in comparison of him:—^*' He charges bis angeb with foiJy, * Job iv. 18,

III. Earthly Builders $re fain to HI. The heavenly Builder (having all wisdom pause, study, and consider, before and knowledge) sees by one act, (una intuituj all they bring forth their devices. things that are necessary and commodious, and

needeth not to suspend actions till after study and consideration, nor stay for any one to be his help and counsellor, because there is none able or fit to teach him: *' Who hath been his counsellor ?" &c.

IV. The earthly Builder must IV. The heavenly Builder can make matter fit have materials to work upon, and for his purpose, where he finds none; even as all servants to employ. things that are seen, were not made of things tha(

do appear, but of matter that was void of fonn, Gen. i. 1, of which there was no pre-existence, but it was made out of nothing, and then formed into a glorious globe, and most beautiful fabric, by him, " who alone (fiisX is wltli* out ttie lielp of any other) doth great wonders; that by wisdom made the heavens,'' ^m Psal. cxxxvi. 4, 5.

Y. An earthly Builder cannot ef V. God does all by a word of his mouth.—

feet his purposes in point of build- Let there be a heaven, and immediately it ^P*

■DOS n.]

OOD A BUILDER.

263

METAPHOB.

ing, by his word, without work and bboor.

VL Th6 earthly Builder must bare much time ^owed him to finish a great and &mons &bric.

VIL An earthly. Builder lays the foondaticm of his work upon a britde substance, or at best upon a rwk, which is capable of dissolu-tioii.

VnL An earthly Builder buUds kt UtUe, eomparatiTely, as some tuwns, dties, or part of them, &c.

L\. An earthly Builder may be Mtdose by a successor.

X. An earthly Builder builds Ut other men: ail being not for

XL An earthly Builder is capa-\k of impioYement in his skill; for eiperimeBt, and second thoughts, nstmet him in some points he was bdure igoonuit ofL

XIL An earthly Builder oft-im& nndoes what he hath done, pluclcs it down to make it better.

DISPARITY.

pears; let there be an earth, and it was so, <S:c., as Gen. i. 1.

VI. But God doth his works, which are exceeding, in a moment; he just pronounces the word, and it is done.

YII. But the heavenly Builder laid his work upon a sure and unshaken foundation, upon an impregnable Rock, firm and immoyeable against aU violence, whatsoever, viz., his own almightiness, than which nothing can be more permanent, &c. Heb. i. 3, Psal. civ. 5.

YIIL The heavenly Builder has been the Erector of the whole &bric of the universe: " He that built all things is God," Heb. iiL 4.

IX. But none can mend the work of Grod, nor take the g^ory from him: " His works shall praise him for ever," &c., Psal. cxlv. 10.

X. But all the buildings that God makes are for himself; he is no man's workman or servant^ but hath made all things for himself: for his own pleasure they were and are created.

XI. But God is perfect in knowledge, and therefore incapaUe of addition to it None can tax him of hastiness, failure, or inadvertency. All sciences meet in him, as their proper centre.

Xn. No such thing done, or need to be done by God; no angels unmade, or heavens dissolved, or souls annihilated or extinguished, or seas dried up, to put them into a better form. *' I know that thou eu^ do every thing, and that no knowledge is hid from thee," Job xlii. 2.

COROLLARIES.

1- From these particulars we may observe, that if God be the Builder of all things, then the vork most of necessity be very well done, for no human architect can mend it ^ That it is very rational that he should be acknowledged and praised for his handy-

3. That there is good reason that all should be at his disposal, for he gave them being.

4. That men have no cause to murmur, because they have no greater part of this world ^ God allots, for they ought to acquiesce in his will.

5. That in dl our wants we should apply ourselves to bim, that gives liberally, and up^ ^''^deth not; for we can have no supply elsewhere.

6. That m all projects and undertakings we should seek counsel of this great and wise ^(sster-Biiilder, and observe his leadings in all enterprizes.

7. That good men have no reason to be troubled for worldly losses, for all is the Lord's ^ ^ will sorely give them what is fit for them.

GOD A MAN OF WAR.

«* ne Lord is a Man qf War,'' Exod. xv. 3.

<* The God qf the armies of Israel/^ 1 Sam. xvii. 45.

^^ The Lord of Jtosts," Isa. xlvil 4, mtos mn^, Dominus exercOuuau

Observation, God is compared to a Warrior.

To illostrate this similitude, we shall show,

1. What wars the Almighty God engages himself in.

2. What manner of Warrior he is.

3. In what respect he is parallel with earthly Warriors.

4. The disparity betwixt them.

5. Draw some inferences or corollaries from the whole.

1. The Lord is engaged in a spiritual wur against the ungodly, that remaiii obstinate and rebellious against him. *' He judges the righteous, and is angry with the wicke4 every day: if he turn not, he will whet his sword; he hath bent his bow, and made it ready: he hath also prepared for him the instruments of death; he ordaineth his arnnrs against the persecutors," Psal. vii. 11—13. *' If I idiet my glittering sword, (saith the Lord,) and mine hand take hold on judgment, I will render vengeance to mine enemies, and will reward them that hate me: I wH maJce mine arrows drunk with blood (and mj sword shall devour flesh,) and that with the blood of the slain, and of the captives^" Ic Jer. ix. 16, and xii. 12, Lev. xxvi. 25, 33, &c., Deut. xxxii. 41, 42«

2. The Lord is concerned, and oftentimes engages himself in temporal or natlocal. wars and battles: it was he that led Joshua forth as an armed man, against the Canaan-ites. Josh. i. 9. Hence he is called *' the God of the armies of Israel,^ 1 Sam. xviL 45. ** 1 know not (ssdth an eminent writer,) any one thing, where the providence of God is more fully set out in Scripture, than in the workings of it about wars.'' It was the Lord that brought up Nebuchadnezzar against the cities of Judab, and stirred up the Medes to j destroy the Babylonians, Isa. xiii. 4,17—19.

Q. But what manner of Warrior is God ?

A. 1. He is a righteous and just Warrior. The proud, haughty princes and poten-i tates of the earth many times take up arms upon unjust grounds, and pick quaneb for vain-j glorious and ambitious ends: if they see theur neighbour thrive, (as if it was an edipse to their glory,) they invade him, and imbrue their cruel swords in blood and filaiighter.| sacrificing the lives of many thousand innocents, to gratify their avaricious and daamable lusts: whereas God never proclaims war, nor draws the spiritual sword against any soul, people, or nation, but when there is just cause, and no other means will do. ** Shall not the Judge of all the earth (says Abrsdiam,) do right/' Gen. xviii. 25.

2. The Lord is a skUM and expert Warrior. He knows how to n^^yt^M his host, and set his battle in array. There is no policy in war, nor stratagem in the milUary art, but he understands it.

3. He is a mighty and terrible Warrior. He can shake the heavens by his voice, anil make the mountains quake before him, Psal.xxiv. 8. With him is terrible majesty; he is the Lord, mighty in battle, he makes the earth to fear, and the inhabitants thereof to melt; so that the men of might shall not find their hands. He can make emperon as stubble to his bow, and mighty kings as chaff befi)re the whirlwind. He makes Beelzebub, with all his guards, to tremble, and fly into darkness itself^ to hide themsehe^. He cuts off the spirits of princes, and is triumphant over the greatest and proudest monarchs, Dan. v. 5. Alexander, Pompey, Caesar, and Tamerlane, have all yielded to this invincible Conqueror. If he shows but a finger on the wall, he makes proud Belshazzar quake; and can employ inanunate creatures, to terrify and destroy Pharaoh and his host

4. The Lord is a victorious and prevailing Warrior; when he rises up, he devours at once. He bears long, before he stirs up himself like a Man of War; he is not quickly provoked. " I have (saith he) for a long time held my peace, I have been stiU: now 1

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265

will ery like a trayailiQg woman, I will destroy and devoar at once." '* The Lord shall go forth as a mighty man, he shall stir up jealously like a Man of War: he shall cry, yea, roir; he slmU preml against his enemies," Isa. zlii. 14.

5. Hs is a Kmgl^Wanior, or General of the mighty host: all the iidiabitants of heaven sod earth are at his C(mimand«

MKTAraoB.

L A great and principal Warrior is digmfied witii a title snitable to Us office, as Lord Qeneral, or His Exedkacy.

IL He trains up and disciplines his army in the military art, in* itraetiqg them how to behave them« lelTSS in all martial engagements, diaoQV0RDg the enemiesf stratagems, to them.

HL A general or Warrior takes eouDsd ai^ advice, before he ankfis war, Frov. xz. 18, andxadv. 6.

lY. A royal Warrior Twhen engaged in war) sends forui oommis-sioos, and levies an army or ar-mes, (as the Kngs of Israel did, vIm) were great Warriors) and his orden are obeyed.

PABAILEL.

I. God has a title that expresses his transcendent excellency and grandeur; he is called *' the Lord of hosts," Isa. ^vti 4, because all creatures in heaven and earth are of his army.

II. God teaches his people how to behave themselves in spiritual conflicts, and to fight under his banner, when he calk them forth, PsaLxviii. 34; he warns them of the dangers of enemies, and discovers the subtilties and devices of their soul-adversaries.

m. God doth nothing rashly; fbr in all wars he engages in, or desolations that he brings, he consults his own wisdom> and doth all by the ooun-selof his own will.

IV. God is invested with power and supreme authority, to raise armies at his pleasure; if he gives but the word, they immediately rally together. " God will lift up an ensign to the nations firom &r, and will hiss unto them from the end of the earth; and behold they shall come with speed quickly," Isa. v. 26.— ** And it shall come to pass

a that day, that the Lord shaO hiss for the fly, that is in the utmost part of the rivers of Egypt, and for the bee that isin Assyria; and they shall come," &c. Isa. vii 18. All ue ready, when he ^ves the summons: angels, men, dragons, beasts, the great deeps, fire, bafl, snow, wind, frogs, flies, locusts, caterpiUars, &c., let him but hiss (as it were) tod they came to execute his commands. It is said of Pompey, that when one of his (fioera comidained of the want of men, he should reply, let me but stamp with my foot apoQ the ground of Italy, and I shall have men enough; which was a note of confident pdde in 1±&, for he was wholly defeated aft^wards by Cesar; yet it is always true of the Lofd of hosts; for if he hdds up his finger, all the celestial and terrestial hosts are ready to fi^ Ms batdes.

V. The Lord brings forth his weapons out of his armory. He opened his armory, and hath brought forth the weapons of his indi^tion; for this is the work of the Lord, Ac. '* Take to you the whole armour of God," &c. Eph. vi. 10—18.

YI. So does the Lord; " I will lift up an ensign

to the nations from &r," Isa. v. 26, ** And when the

enemy comes in like a flood, the Spirit of the Lord

shall lift up a standard against him," Isa. lix. 19.

Vn. God commands the trumpets to be blown,

that all might be prepared for the day of his

dreadful controversy. ** Blow the trumpet in Sion,

and sound an alarm in my holy mountain: let all

the inhabitants of the land tremble," Joel. ii. 1. ** And the Lord shall be seen over them,

umI lus arrows shall go forth as the lightning; and the Lord God shall blow the trumpet,

and afaall go forth with the whirlwind of the south," Zech. ix. 14.

VIIL A Warrior, when he mus- YIII. The Lord musters his armies: " The ten his army, sets them in array, noise of a multitude in the mountains, like as of

a great people: a tumultuous noise of the kingdoms and nations gathered together. The Lord of hosts mustereth the host of the battle," Isa. xiii. 4. In the wars of his people Israel, he gave di-RctioDs for their battle-array, and when to give the assault.

V. A great Warrior opens his aimoiy, and distributes weapons, and martial habiliments to his

MdlflS.

VL A Warrior sets up his martial standard, or diief ensign of war.

vn. A Wairknr causes his trumpets to sound, to make ready forthe battle.

ts^Sning their fooper work and ststuQs, iff the respective squadrons

UETAPUOB. PABALLEL.

IX. A just and a generous War IX. God hadi published in bis word the leason rior sets forth his declaration of the why he prepares for war against a people or nation: equity of his cause, and the end of "They have moved me to jealously with that his quarrel. which is not God, they have provoked me to anger

vnth their vanities; and I will move them to jea-lousy with those that are not a people, I will provoke them to anger with a foolish nation: for a fire is kindled in mine anger, and shall bum unto the lowest hell, Ac. I wiH heap mischiefs upon them, I will spend mine arrows upon them," Deut. xxxii. 21, 22, 23. It is because men turn not from their sins: " they profess to know God, but in works deny him, setting up the creature instead of the Creator. For the iniquity of his oovetousoess (saith God) I was wroth." Men slight the offers and tenders of the Gospel, and though they add drunkenness to thirst, they think they shall have peace; and for that reasoo God proclauns war, and saith, he hath whet his sword. Wherefore was it that Oixl brought his sword upon Jerusalem, and gave it into the hands of the Babylomaas ? was it not for rejecting his word, and despising his messengers ? hence his wrath came upon them, till there was no remedy; hence JerusuBilem was given up again to be trodden down by the Romans, viz., because they rejected Christ and the Gospel.

X. A great Warrior gives his X. "God hath given a banner to them that fear soldiers banners to be displayed. him, that it might be displayed because of the

truth," PsaL k. 4, or as Ainsworth renders it, to be high-dkplayed because of the certam truth. The word banner, or ensign (as Ainsworth^upon the place says), is applied to the flag or ensign of the G<»pel, Isa. zi. 12, zlix. 22, and Ixii. 10 ; here, to David, and his victory, &c,

XI. A Warrior before he fights, XI. God animates and encourages his people, animates and encourages his soldiers, as he did Joshua—" There shall not any man be and provokes them to valorous and able to stand before thee, all the days of thy life; undaunted actions. as I was with Moses so I will be with thee; I

will not fail thee, nor forsake thee. Be strong, of a good courage, &c. Only be thou strong, and

very courageous.—^For then thou shalt make thy way prosperous, and then thou shalt

have good success," Josh. i. 5, 6, 7.

XII. The General or chief XII. God himself comes into the field with Warrior, marches in the head of his people. How often doth he tell them, that he his armv, and leads them on in is with them ? the Lord your God is he that goeth person to'battle. with you to fight. He assists them, directs ^m,

relieves them. None can march under a better Gomm&nder, and he is the best Helper. *' The Lord is on my side, I will not fear what man can do unto me. The Lord taketh my part with them that help me; therefore shall I see my desire upon them that hate me," Psal. cxviii. 6, 7, " Fear thou not, for I am wi.h thee: be not dismayed, for I am thy God. I will strengthen thee; yea, I will help thee; yea, I will uphold thee, with the arm of my righteousness," Isa. xlL 10, 11, "Lo, I am with you always, to the end of the world," Matt, xxviii. ult.

XIII. A prudent Warrior takes XUI. As the Lord goes before, so he is the care not only of his firont, but of rereward of his people, *' Ye shall not go out with the rear of his army; he manages haste, nor go by flight; for the Lord will go before their retreat, as well as the onset, you, and the Grod of Israel vnll be your rereward,''

Isa. Hi. 12. He is in the front, in the lear, in the middle, and the flanks ; therefore aU is safe, because he is invincible.

XIV. A royal Warrior is care- XIV, God is a liberal Rewarder of his people, fill in providing pay for his soldiers (though his royal munificence is purely an act of at his own charge. grace, not debt or obligation,) because we are

his, and when we have done all, we are unprofit-. able servants, &c. " He that overcometh shall inherit all things," Hev. xxi. 7.

HETAPHOB. DISPABITY.

1. The most renowned con I. Godi^ the spiritual Warrior, is the eternal

queror, or the most successfiil Jehovah, who formed man, and all thuigs

captain on earth, is vulnerable else :" Thou hast laid the foundation of the earth,

and mortal Alexander would be and the heavens are the works of thy hands: they

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267

IIBTAPHOB.

thought die son of Jupiter, but death soon convinced him other-

wise.

DISPARITY.

sliall perish, but thou shalt endure; yea, all of them shall wax old like a garment; as a vesture shalt thou change them:—But thou art the same, and thy years shall have no end," Psal. cii. 25—27.

U. God has an absolute power and sovereignty over heaven and earth; whom he will he sets up, and pulls down at his pleasure; whom he will be kills, and whom he will he saves alive. He doth whatsoever he pleaseth; and who can say unto God, what doest thou ?

Ill, But there is no match for God in the world: "Who would set the briers and thorns against me in battle ? I would go through them, I would bum them together," Isa. xxvii. 4. He is called a consuming &re, and the greatest of his eoemies are bat as ** stubble fuUy dry," Nah. i. 12. It was a saying of Ciesar, Veni, cidi, via; and may be truly said of God, for he never comes off with loss.

lY. Earthly Warriors know not lY. The omniscient God, that knows all things,

tbe sooeess of their arms before- cannot be baffled nor disappointed; he knows who

of either side shall fall, and who shall be slain, and who wounded, before the battle begins.

IL EttFthly Wairiors are under eertsin limitations; for they cannot war as they please, their bounds bdag set by the Almighty.

m. There is no earthly Warrior, though never so formidable bat may be matehed and conquered too.

band, nor can foretel events ; they may be baffled in their hopes, and made ashamed of their confidence.

V. Some Warriors invade their esemies with sadden irruptions, Qot giving them warning, nor time of preparation.

y. The Lord of hosts, before he takes up arms, or intends to destroy a single or a combined enemy, gives them timely warning and notice of it, that so sinners may be ready, and prepare themselves. This appears in respect of tbe old world, tiiose vile enemies of God; the Lord gave them warning one himdred aad twenty years, of his breaking in upon them before it came to pass. So he like-vise gave warning to Jerusalem by the prophets, before he brought the Babylonians in upon them; and what warning did the Lord give to the people of the Jews, before the destnicticm came npon them by the Bomans ? God shoots off his warning-piece, before he dochaiges his murdering-piece.

VI. God can in a moment stop any judgment, he can stay the sword from devouring, and the fire from consuming. Ho knows when the controversy he bath with any nation or people shall cease. YII. The Lord of hosts can kill and make alive, and many tunes by killing brings to life, 2 Kings V. 7.

Vin. But God is " able to kill both soul and body and after, to cast them into hell," Matt. x. 1:8. iX. But God's treasury can never be wasted, nor his store consumed.

\l. Worldly Men of War know sot sometimes how to put a pe-^dto a war, when it is begun, u>r can tell when it will end.

VIJ. Though earthly Warriors can bU, yet they cannot make alive.

VllL Sach cannot kill the soul.

IX. A Warrior may waste his treasore, and empty his exchequer, W bug and chargeable wars.

X. He makes his subjects bear tbe dttrge.

X. But God bears all the chaige of his wars himself.

See the Metaphor of Captain.

COROLLABIES.

1. Faox the foregoing particulars we may infer that such as fight against God's people, figbt against God himself, he being their Head and General, that bears the charge of the w and will certainly vindicate his people.

i From hence all good men may derive encouragement, because they are under the cimdiKt of so incomparable a Warrior, that can in a moment destroy all their enemies.

3. We nay infer, that a martial employment is a very honourable and useful employ,. ^M when the cause is good, when it is for God's glory, and for the honour and safety of ^and people. God is called,'' The Lord of hosts, the God of the armies of Israel,*' which pots a lustre and dignity upon this title, &c.

4. If God's people be worsted by an enemy, we may infer, that it is suffered by tbe Almighty as a scourge and punishment for their sins: this was Israel's case very often, Josh. viL 8, II.

5. Let God's people, when they go out against their soul-enemies, go in the name of the Lord of hosts; for it is dangerous to &ee an enemy, unless God go with na: "Intfae name of the Lord will we set up our banners,'' PsaL xz. 5.

6* We may infer the desperate case of such as fight against God: ^' Whoever haidaied his heart against him, and prospered ?" Job ix. 4. '' Such as make a tumult, and hate him, that lift up the head, that take crafty counsel against his people," &c, Paal. IxxniL 2—*5,13, and iL 12. ** Such shall be made as stubble before the wind, and their cank-deracy Liughed at by him that sits on high," &c., Isa. viiL 9,10, and xzriL 4. The most steely and flinty in the world can no more stand before God, than briars and thorns before a flaming fire, Caryol on Job ix. page 167—Whoever commences war with hun, does it to his own ruin and destruction^ &c.

7. Hence, let all the enemies of God consider, that it is their wisest and safest course to lay down their arms, and make their peace with God.

1. Because he is a God of might and power.

2. Of terror and majestv.

3. Of influence and authority ; he commands all.

4. Of invincible resolution and constancy.

5. Of so great valour and generosity, that as there is no fighting with him, so honaur-able terms may be made with him upon submission.

That he is a God of might and power and terror and majesty, hath been shown already, therefore, we shall proceed to the third particular, viz.

3. He is a God of influence and authority, he commands all.—Nothing can stand, when he commands a march. The firogs invade Pharoah, the stars fight against Sisera, an angel fights the whole host of Assyria; the watchers turn Nebuchadnezzar to grass, toss Belshazzar from the throne, and open the gates of Babylon for Darius: be brings forth his angels by troops and shows them in the air, to strengthen or amaze, all mounted on chariots and horses: sends the winds out of his chambers to make confusioQ both by sea and land, which rolls up the great waves, and hurls the ships against rocks; that overturns houses, pulls up trees by the roots, enters into small crannies, and shakes the foundation of the earth, shakes the walls of Jericho, nuikes the ground open to swallow men alive. Whoever he sets himself against, they are undone; for neither riches nor strength will save them; riches profit not in the day of his wrath; money cannot bribe him, and by strength can no flesh prevail; for he can smite Mind and lame in a moment; put in fear, smite hip and thigh that they cannot move to run away from him; br^ their cheek-bone, that they shall not bite, nor ask for mercy.-* llany have been overcome by him, but never any prospered against him; so snocess-fiil hath he been in turtle, that the victory goes on his side; wherever he undertakes the war, he makes one chase a thousand, and two put ten thousand to flight. As is his power, so is ht. His wisdom and counsel are such, that by one act he knows tbe strength of all his enemies, and the counsel they take in "their bed*cfaamber, the thoughts they have on their couches; he always catdies the wise in their own ciaftiness, and brings their devices to nought; He scatters them with the imagination of their own heart, and then laughs them to scorn; He knows the right season to fall vp(^ them, and makes them hke dust before the whirlwind; and in all things wherein they deal proudly, shows himself still above them; *' Has subdued mighty and great kings, for his mercy endureth for ever." Challenges the force of all his foes, ** If their hearts can endure or their hands be strong, in that day that he shall deal with him" Requires Babylon itself, that mighty queen of nations, ^* to stand with her enchantments, astrologers, and magicians, and monthly prognosticators." He is clothed with such armour, that none can hurt him; He is mounted on such a steed, that none by flight can escape him; for *^ he rides upon Uie wings of the wind;" he makes his angels swift to pursue and his minister flames of fire. He sends forth his arrows in the dark, that none can escape them, nor yet discern them.

4. For his resolution, it is invincible. He is of one mind, and none can tum him; he will have his own counsel stand, and the thoughts of his heart performed

to all geoenitions. There is no puttmg of him in fear, and so force him into a com-{diaooe. He always keeps his ground, till he hath done his work, and never yields or gives way in battle. He oonclades beforehand, that his foes most fly; so that victory is oMNre than half-guned before he b^ns to fight. Send to Beelzebub, and he will tell you, that legions of angels are to him, as the lesser flies are unto armed men; that he doth noni at swords, and laugh at the shakmg of the spear against him. Let Beelzebub him* self come fiHTth, and call all his sons to his assistance, muster up both Pope and Turk, in the foiaess of tlidr strength and power, send to China, Tartaiy, Japan, &c., to fight this Mao of War, the ImtA of hosts; and he will throw them, as through the thicket of a forest, esteem all their strength like tow, and rotten wood; bum them together, speak in his wnth, and vex them in his sore displeasure; thunder oat of heaven npon them, and break them all to pieces. He can gather heaven up in folds, as a curtain, and roll it together as a scroll of parchment—break up the foundations of the great deep.—Open the windows of heaven, drown them by a deluge, affiright them by rattiing peals of thunder, rain down hail and thunder-bolts, firo and brimstone, to disperse and consume them. So that the best way is for kings and princes to be wise, for judges and counsellors to be instructed, to treat with him about terma of peace, to lay down their arms, to set aside all open de« fiance, to bow to his sceptre, to submit to mercy within the compass of the time set them; ud they shall find this Man of War, this Lord of Hosts, this mighty God of Jacob, as meidfbl and generous, as ever they found him strong and resolved. Though they could not pot him in fear by their &ree, they may win him to fiivour by entreaties, and make htnouraUe terms with him.

flnt, to have all theur by-past treasons, rebellions, and hostilities against him remitted, ud by an act of oblivion so rased oflT the file, and obliterated, as never to be produced agiint them any more. He will forgive offences, not remember iniquities, be liberal in faroor; will not condemn to slavery, to make hewers of wood, and drawers of water; but ▼ill promote to dignity, take into his army, put amongst his children, adopt, to be his 801S, his heirs; advance them to a kingdom, reward them with a crown, invest them with the ndment of princes, clothe them in robes, place them upon thrones, that in grandeur of kings they may live and reign with him for ever.—*' Fear not, little flock, it is your Father's good pleasure to give you the kingdom." Luke xii. 82. " A crown of righteous* nes is from thenceforth laid up for them; white robes are given them," 2 Tim. iv. 7, 8. —They ahaU sit with him npon his throne, &c. But if they come not, he hath whet his tvord, he hath bent his bow, he hath prepared his arrows against the persecutors. When his hand takes hold on judgment, he wiU render his anger with fury, and rebukes with flames of fire.—^By fire and sword will he plead with all his enemies, to bind their kings b chains, and their nobles in fetters of iron. * He will bring those that would not that he ehoold rule over them, and destroy them utterly.—Cut them asunder, and appoint them their portion with unbelievers ana reprobates, with the devil and his angels, Beelzebub, and Ins army. And thus shall it fiire with the enemies of the ]U)rd of hosts.

GOD A STRONG TOWER.

The aitte of the Lord is a drong Tower, the righteous runneth into it, and is safe** Pmv. xvm. 10. '* My high Tower," Psal. xviii. 3. " The Lord is good, a strong-hold ik ike dag of irfnMe," Nah. i. 7.

These metaphors.

Befbge, ^ r Habitation, ") THigh >rn -

BSding-phice, > ^ Place of defence, ^ ' ^' Mower.

Fortress, J \ Sanctuary,

") fHigh > ), V -J Strong >

Rave the tame import and signification, and plainly hold forth, that God is the safe« fsazd, defence, and sure protection of his people: yet such of them, whoseproperties admit «f demoDBtration and enhugement different firom this, are handled particularly, (to whidi the reader is referred) and for the rest the ensumg parallel may serve.

To open this metaphor we shall show,

1. What is meant by the name of God.

2. Run the parallel.

3. In what respects his name may be called a strong Tower; with some shortappii' cation.

JL By the name of God we are to understand those apt titles, (as Ood, I AM that I AM, Eiohim Jehovah, &c.,) by which God calls himself, to signify or set forth the excellency of his nature and attributes; as his mercy, goodness, truth, ftithfidness, om« nipotenoe, omniscience, &c., Exod. xxxiii. 19, with zxxiv. 6, 7^ Psal. slvi. 5, and Ht. 1, 1 Sam. xyii. 45.

2. It is put for aid and help.

3. It is put for renown or glory. Gen. vi. 4, " men of name;" oc, Nomem^ that is, famous men. Eccl. yii. 1, Prov. xxii. 1, Phil. ii. 9. So vile persons are called. Job m. 8, ** men of no name,"'^Miie nomine tu^ba, id est, t^nobUis turba. So particulariy for the honour of God, Psal. Ixxvi. 1; his virtue and power, Matt. vii. 22; his will conceniing salvation, John xvii. 6.

4 For the worship and service of God, 1 Kings viii. 16, 2 Cfaron, vii. 16, Jer. viL 12, Lev. XX. 3. See more in Wilson's Dictionary, and Iliyric, in CUv, Ser^ upon the word name, &c.

METAPHOR. PARALLEL.

I. A Strong Tower is furnished I. God is the Christian's Magazine and spiritoal with a magazme of arms and am armory, from thence he is furnished with wea-munition, to supply the soldiers with pons to combat his soul's adversaries, as the girdle armour and weapons, defensive and of truth, the breast-plate of righteousness, shoes offensive. of the preparation of the Gospel of peace, the

shield of faith, the helmet of salvation, the sword of the Spirit, &c., reckoned up in Eph. vi. 10—18.

II. A Strong Tower or garrison II. God, the Spiritual Tower, is Axlness itself; is furnished with plenty of provi- " He satisfies and fills the hungry soul: his fulness sion, to supply the soldiers when fills all in all," Psal. cvii. 9, Eph. i. 23. The be-besieged. lieving hungry soul has his absolute promise,

Luke vi. 21, '' Ye shall be filled." And it is most certain, that he can and will make it good. The militant Christian can want nothing, but it is there ready for him.

III. A Strong Tower is furnish- III. The Lord Jesus Christ is commissioned ed with a resolute, courageous com* chief Oflicer in this heavenly Tower, whose re-mander,andwell'disciplinedsoldiers, solution no force can shake, whose courage no whom the captain animates and enemy can daunt, and whose skill in training and arms, receiving his fiying friends disciplining his soldiers, no military professor can into protection. equal. He is the Captain of our salvation; by

him, (and only him) all distressed sinners are admitted into the shelter and protection of this Tower. He only shuts and opens: "None can come unto the Father but by him," John xvii. 22, Rom. ix. 5, and x. 12, John xiv. 6, Heb. ii, 10, Rev. iii. 7. *' Without him we can do nothing," John xv. 5. He distributes his graces, and fits for an encounter.'--He gives his saints power to tread upon serpents and scorpions, and over all the power of the enemy, &c., Luke x, 9.

IV. A Strong Tower, with re- IV. This heavenly Tower is the Rock of Ages spect to situation, is usually built itself, Deut. xxxii. 4, 2 Sam. xxiii. 3. All the upon a rocky, or most firm foun- powers of hell and earth are not able to shake dation, to prevent undermining. it, nor all their art to undermine it.

V. A Strong Tower is environed V. The Lord is ** a wall of fire," Zech. iL5,round with thick and lofty walls, to with about his people, such as no battery can make a stand the batteries of the enemy, breach in, nor ladder scale. There is no figbt-and overtop their scaling-ladders, ing against God, Acts v. 89, and xxiii. 9, for he It also gives a fair and full prospect is too hard a match for the proudest mortal. It of things below, discovering the is a desperate and foolish enterprise to attack thb motions and approadies of the fort, for it is impregnable. It gives those within enemy, a clear prospect of the things of this world,

which the dwellers below cannot discover.—TiM'y

METAPHOB. PABALLEL«

see wlial sin is, with its defiling and damning quality; they are not ignorant of Satan^s devices, 2 Cor. ii. 11, by which he labours to circnmyent them; ^ey see the weakness of their spiritual enemies, and fear them not, as long so this Tower indoses them.

VL A Strong Tower is fortified YI. A bare external profession of rdigion, SH" with oQt-works, as moats, plat- perficial reading of the Scriptnresi thinking (like fonns, palisadoes, coimterscaps, half- the Jews) to have eternal life in them; specula-mooos, Ac,, which are often stormed tive knowledge, or that which is merely histori-and taken; the soldiers therefore cal; assembling or joining in communion with do not pat their chief confidence God's people in his ordinances; conrersations ia them, but when they find them morally sober, outward strictness in christian da-not tenable, they wisely retire to ties, pious performances, &c., may be fitly com-the Tower, or main strength, or they pared to these out-works, which, though in them-are certainly lost. selves very good, and to be practised, yet without

the root of the matter, that is, the life and power of grace in the heart, they are not by any means to be rested in; for when an enemy comes, these defences are too weak and unserviceable. It therefore concerns the safety of Chiisdans, to go to God (this impregnable Tower) through Christ, and make a timely retreat into their great citadel; else their fortification will be certainly demolished, and tiiey destroyed, as in the foolish virgins' case, Matt. xxv. 1—13.

VIL In a strong Tower the YII. This heavenly Tower is furnished with a vails and bulwarks are furnished dreadful train of artillery. He distributes death, with artillery, and other military desolation, and havoc, among the proud re-engines, to keep off and destroy the bellious Pharaohs of the earth, that oppress his asauiants. people, Exod. ix. 23. He deals destruction in

loud peals of thunder, and furious storms of rain, bail, and fire. He pours out the vials of his wrath, rends rocks, and makes the earth to quake. Rev. xvL l.-*He can (and will in time) melt the elements with fervent heat, and born up the earth, and the works therein, 2 Pet. iii. 10. The murdering cannon never iMred out more horror and amazement, than the wrath and vengeance of an incensed God, degantly expressed, Psal. xviii. 7—15: " The earth shook and trembled; the foun-<^D8 of the hills moved, and were shaken, because of his wrath. There went up smoke o«t of his nostrils, and fire out of his mouth devoured—coals were kindled by it. He n)de upon a cherub and did fly; yea, he did fly upon the wings of the wind. He made darkness his secret place; his pavilion round about him were dark waters, and thick clouds of the skies. At the brightness that was before him, his thick clouds passed, hailstones, and ooab of fire. Yea, he sent out his arrows, and scattered them; and he shot out iightmngs and discomfited them.'*

Vm In a Strong Tower they YIII. The Lord can baffle the combinations of liaTe countermines, and other de- the wicked, and entrap them in their own snares, vices to defeat the besiegers' mines, £ccl. x. 8. *' He disappoints the devices of the or onder-groand workmgs. crafty," Job v. 12, 13; makes them fall into their

own pit, Prov. xxvi. 26; he brings the hidden counsels of wickedness to light, and defeats Uie plots and stratagems of Antichrist, of vbich (in his blessed providence) he has given us many memorable instances, in former aod lauer times.

IX. A Strong Tower is a place IX. God is such a safeguard to his church, oi aecority; there (as in a safe re- that'' the gates of hell shall not prevail against it," treat) men trust their lives, estates. Matt. xvi. 18, Isa. viii. 14;. a sure sanctuary to ^uoiJies, choice treasures, &c.; it is every individual Christian, that puts or commits a refuge, and sure receptacle, when himself into his protection, Matt. vi. 20. He is as e&emiesmvadeyortyrants oppress us. tender of his saints, as of the apple of his eye.

Here we may safely deposit lives, estates, familieis, cltoice treasures. Here no moth can corrupt, no thief break through, or tyranny oppress ^' "Commit your souls in well-doing imto him, as into the hands of a faithful Creator,"

GOD A STnONa TOWER.

[book a

METAPHOB.

PAHALLEL.

1 Pet ir. 19. Believers had rather have their treasure in their Father^s keeping* than their own. The adversary might soon rob and undo ns« were not our chief store-hmse in God.

X. God can command millions of angels to destroy his and his people's enemies: one of which, in one night, slew 185,000 Ajssyxians, 2 Kings xiz. 35, and at another time, cot off aU their mighty men of valour, leaders, aoi ca|itaisa» &c., 2 Chron. xxxii. 21.

XI. The Lord (in whose name is strong ooo-£dence) is a place of Befoge, and Strong Tower to his dear children, Prov. xiv. 26, Those sincere ones that have given themselves np to him, they are secure out of the devil's gun-shot, and the power of enemies; whilst the hypocrites, and lukewarm formalists, are upon aU occasions exposed to both, Isa. xxxiiL 14 Bat the valiant soldiers of Jesus within the Tower, are animated with so brave a courage, that they despise the batteries and assaults of the enemy, (as was said concerning bla^hemoos Sennacherib;)''The virgin, the daughter of Zion, hath despised thee, and Laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee," Isa. xxxviL 22. For she had absolute confidence in " her strong holds," Mieah iv. 8.

Xn. As a Strong Tower gives XU. God, the Strong Tower, not only inspires courage and spirit, to those that his soldiers with true valour and courage, to set

at nought all the powers of hell; but ako eon-founds and dispirits their adversaries, that they are at last, when their bloody persecating designs prove ineffectual, forced to give over, snd quit their attempts agabst his Churoh and people*

X. Sometimes from a Strong Tower, a party is commanded to make brave sallies and onsets on the enemy.

XI. A Strong Tower only saves and protects those that are got into it.—Others are exposed to the fury of the enemy. The knowledge of its impregnable strength, gives courage and resolution to such as are in it, to bid defiance to the rage and malice of all enemies.

areinit; so it cUsinrits and disheartens the besiegers, who, after long and successful assaults, are defeated, or beaten quite offl

XBTAPHOB.

I. The fabric and materials of an earthly Tower are subject to decay.

IL A Strong Tower may be beaten down by ue fury of cannons, or battering engines.

in. A Strong Tower may be surprised, if the watchman be sleepy or negligent.

IV. A Strong Tower may be betrayed by the treachery of seeming friends.

V. A Strong Tower may be reduced by fiimine.

PISPABITT.

I. The heavenly Tower is incormpt3)le> and everlasting, of an infinite and spiritoal essence, and so not subject to the decays of time.

IL The heavenly Tower is out of the reach of hell, and the world's batteries; all the violate, in the world cannot shake it.

m. The heavenly Tower is beyond all possibility of surprise; its Watchman never dumben, nor sleeps.

IV. God knows the hearts of all men, snd therefore cannot be deceived. He knows the secret bent and inclination of the closest hypocrite, and can render their darkest designs against him or his people inefSectual, Isa. liv. 17.

V. In this Tower is the Bread of life, and tn inexhanstible fountain: here the hungry are filled, and the thirsty satisfied: here is no fear of b*

mine, because the provi^n is as eternal as the soul that need it.

3. In what respects the name of the Lord may be called a Strong Tower, take in the following particuhirs:—

The Hebrew names of God, Jerome (the best Hebrician of the fathers,) obsems are ten; L^igh Crit. Sac, Three come from being, as nirr Jehovah, ti /oA, STtw £hgeh: three from power, as ^ El, ^^ Eloah, nvfm Elohim: three from governing, lut AdoMt, •■TO Shaddm, nwaa nw Jehovah-Tadfooth; one fiwm excelling, as r^ Elion,

L JeboTah sets out the eternity and self-existence of God— Je notes the time to come, //o the time present, Vah the time past. It consists of quiescent letters, (or letters of rest) to show that there is no rest till we come to Jehovah, and that there we are safe said seeore. This name is opened, Rev. i. 4, 8, iv. 8, xi. 17, and xvi. 5. O a;v, o w, luu s VX"fUMf; '^ Which is, which was, and which is to come." - It comes of rnn Havah^ he bath been.

2. /aA, 18 a deminntive of Jehovah, and notes the same things.

3. Ehijeh^ I am or will be, ?r?w -toh rmn Eh^eh Asher Ehejeh, " I will be what I viU be ;** £xod. vL 14. This notes the essence of God, and implies his mutability and moompreheosiveness. Christ alluded to this name, John viii. 58, '* Before Abraham was lam."

With respect to these names, Grod may be called a Strong Tower, m regard of the eternity of his duration, and infiniteness of his essence. The Rabbins, and Ghaldee para« pfanse, expound this text of the eternity of God. See Ainsworth on the place.

4. El, a strong God. Junius and Tremellius translate it, Deumfortem; AquUa tcyvfof nhstntf strong. This notes the omnipotency of God, &c. Ezek. xxxi. 11, Gen. xiv. 22, sad xxi. 33. See Rivet on Psal. xix. 1. Hence Eli, my God, an Hebrew word Matt xrnL 46, and Eloi, a Syriac word, Mark xv. 34.

5. Eloah is derived of Ei, strong or mighty; and by an increase of the word, the sig-niotioii is mcreased. Most Mighty, or the Almighty, &c. The plural number of it is.

t;. Elokim^ Almighties, or Almighty powers. Gen. i. 1,1 Chron. xvii. 21, 2 Sam. viL 2.^, mim wn Bara Elohm^ that is, word for word, God's created; that is, the Father, &1Q, and Spirit, created; noting, as some say. Trinity in Unity ;* or (as others say) tb great Majes^ of God, and the plurality of his Excellencies.

With respect to the signification of these names also, God may be called a Strong Tower, because of his Almighty power, and infinite strengdi, which is a safe sanctuary for KKb as fiy to it.

7. Adamai, -f- (derived from p^ Eden, Basis, colunma, cui aliqwd insistU, a base rOlar, or eolumn that bears up or supports anything) signifies Lord, who as he created all things, doth also sustain and preserve them. It is given to God in the Old Testament one hundred and thirty-four times. See Ainsworth on Gen. xv. 2.

8. Shaddai, Almighty, or all-sufficient. Grammarians are not agreed about the ety« iDfilogy of this word: some derive it from ttd j; Shadad, to carry away by force, to prej, lay waste, or destroy.—^Many think that God took this name from the world's <^£^racti(m in the fiood.-^'The Greela translate it weifvoxfaruf, and the Latins omni-?<^, both which signify Almighty. Others say, that it is a compounded word of the lerb clat, which signifies, it is sufficient, and the letter «, which supplies the place of the i^e jfsker, to answer the Greek avrctpxtis, content iu himself, or self-sufficient, for in & is aU-Bofficiency, &c.

Tbb name notes Uie power and sufficiency of God to go through with all things, and ^"x vastinig and destroying his enemies. To this the prophets have reference, say-^, that lo. Shod, (destruction) shall come forth Shaddai, (the Almighty, Isa. xiii. C, Jocl L 15.

9. Jehotah Tsehacih, Lord of Hosts. § The Rabbins || observe, that he hath two ge-i^ troops, (Copia tarn inferiores qaam supenuBy) the creatures above, and creatures ^««ath, already pressed to be employed in his wars, either defensive or offensive, for the ^3%t^ of hb favourites, or the destruction of their opposites.

1^ name Jehovah implieth, that God has his being or existence of himself be-f ire the woild began, and that he giveth being to all things, that he giveth being ^) Us word, effecting whatsoever he speaketh. I appeared, saith the Lord to Abraham, haae, and Jacob, by the name of God Almighty, or AU-sufficient; but by my name Jeho-^ was I not known to them ; as the Greek and Ghaldee render it, manifested not. ^ believed God was able to perform whatsoever he had said, but they saw not the F'Srisnoanees; till when he makes good the covenant to their children, he calls himself

* BeeaoM here is a nonti of the plural namber, joined with a verb of tbe singular number, f Dondnut ^ Itfci mOnif, nuienUi, ei re^ dimum out poliiiam, % Quod ett diriperf et pradarit item perdere, ^f^nere, H vaaUre, quasi vtutaiarem dieas, t. e, poienien ei innetum, eui memo resietere paesit, Fo-^ mnmUi Beum hoe nomen inuisse a vaetatione mundi, facta in diluvio. Alii ^it? itomen eompoei-^^ ate tdxnt, jrc. { Bomintte exerdtuum, quod exerciiut omnee pro arhiirio 9tto agii, Tremell. & •«. ia haL zztT. Vid. Bexam & Piacator. in Rom. u. S9.

t

self Jehovah, denoting the faithful performance of all his promises, and therefore may be rightly called a Strong Tower.

10. The List Elion, aUissimus, Psal. ix. 2, and xciL 9, to which the Greek v^is%' Most High, answers, Luke i. 32, Acts vii. 48, which sets forth the snrpassiBg dignitj, excellency, and high sovereignty of God, which is over and above all.

In all these respects God's name is a Strong Tower, for he is their su^^rt; he is Al-niighty, and so can destroy such as rise against him; he commands the celestial and terrestrial hosts: and lastly, he is the Most High, so that there is no contending with iuni.

Besides the other attributes of God are so many Strong Towers to secare his people. His wisdom orders all things for the best—^His goodness and mercy engages him to fatherly affection.—By his omniscience he knows all their wants, temptations, afflic^os, &c. His faithfulness gives them assurance, that he will not M, &c.

GOBOLLABIES.

t. If God be such a Strong Tower, let the righteous make haste and mn into it An Interest in Christ, an exercise of £uth, sincere prayer, confession of sin, &c., is the ^-ay. Motives to this are,

1. No other Strong Tower can secure them: wisdom, honour, riches, ftc., will not tb it, Psal. XX. 7, and xlix. 6.

2. To fly to other strong^holds, is a breach of God's hiw, and brings a corse; '* Cursed is the man that trusteth in man," &c. J'er. xvii. 5.

d. It is absolute folly and madoess to depend upon any other, for they cannot save in a day of wrath. Job xv. 31, Psal. xxxix. 5. 4. There you will be safe from all the enemies m the world.

11. From hence we may infer, that all the attempts of hell, and wicked men, will certainly prove vain and unsuccessful against the church and people of God.

III. That there is no resting in a bare lifeless form, (which are the outworia,) but such as will be safe, must get the power, as well as the profession of religion.

GOD COMPARED TO A GIANT.

'' Ilehreaketh me with breach upon breach, and runneth upon me like agiani^ Job xti. M'

Job, under the heavy pressure of afflictions, maketh this bitter complamt I know n<^t any scripture besides, wherein God is held forth by this similitude, viz., running i^K>n his people, or a particular saint, like a giant. Which shows, as Mr. Caryl weS obserres from the place, how much terror God is pleased to clothe himself with, and what stren^h he puts forth, whilst he contends with those that fear him. God doth not only aifliVt such as he loves, but sometimes he afflicts them sorely: doth he not so when he shakes them in pieces ? doth he not so, when he sets them as his mark, when a multitude of skilful archers compass them about, when he cleaves their reins asunder, when he pours out their gall upon the ground ? doth he not so, when he sets engines of battery, to make breach upon breach, and then runs upon them like a giant ?

thcL God sometimes, in chastising or afflicting of his people, runneth ftpon then like a

Giant.

SIMILE. PAnALLEL.

I. A Giant is a mighty man, or I. God puts forth his strength, when he is siH

a man of more strength and robust to break forth against a man l^e a Giant What;

ness than others, as Goliah, and the is a weak roan, or a poor feeble child, in the han<]s

sons of Anak were: when a Giant of a Giant ? HoW much less is man, in Uie hands of

assaults a man, it is more than to a strong and mighty God ? I

1)0 set upon by an ordinary man.

JK)0£ IT.]

QOD COMI>AaED TO A OIAKT.

m

SOIILX.

n. A Giant is not only said to be strong, bat fioroe and teirible; and Ui running upon one like a Gint, denotes eonrage, fierce* 0688 and fearifissness, therefore called Hoffim.

in A Giant is not only strong and fierce, bot also swift; hence Dayid compares the son at his tising, " to a farid^jioom coming oat of bis chamber, and toa Giant or strong man, who rejoiceth to ion a

PABALLEL.

n. God seemed to come forth againat Job fiercely, as if he would break him to pieces, and destroy him at once: ** I will give thy flesh (saith GoHsh to David) to the fowls of heaven*" 1 Sam. xvii. 44.

III. God ie not only fierce in the way of his chastisement of his people, but also sometimes very swift: He may seem to delay for a while the use of the rod, but at last he cometh on apace^ brings one judgment upon another speedily, at appears from Job's messengers.

Quest, Why is God said sometimes to run thus upon his people as a Giant, and Inreak (»t» ftiriondy upon them whom he dearly loves ?

Au, Sometinies, because he is greatly offended and provoked so to do by their sios:" You have I known above all the families of the earth, therefore will I punish yon far irnqnities," Amos iii. 2. God's people sin sometimes with a high hand, therefore God pimisheth them with a hig^ hand: ** Thine arrows stick fast in me, and thine hand pre3Betb me sore," saith that good man, David: and again, ** There is no soundness in my flesh, beeanse of thine anger; neither is there any rest in my bon^s, because of my sin," PtoLxxxviiLd.

Qtal. But why did God run like a Giant upon so upright and holy a man as Job was? Doth it stand with the justice and righteousness of God, thus to break forth upob a holy person?

if u. Befiire I speak to tiie solution of this question, it will be necessary to premise six or seven things.

L Though it may not be immediately for this or that sin, that the Almighty afflicts his Jobs; yet sin is the original cause of all their affliction: if Job had not been polluted and defiled with sin, he had never known sorrow or affliction.

2. Though Job might not be afflicted for sin, yet Job's sins (though a very holy man) ^eserred greater punisment than that which (jod brought upon him: he hath visited thee iktle or nothii^, saith Elihu; so the word will bear it. The least mercy is more than we ^eserre, and tbo greatest affliction is less than we deserve. He hath not dealt with us after oar sms, nor rewarded us according to our iniquities.

3. Thou^ God came forth fiercely upon Job, yet it vras not in a way of wrath, to teoyUm; nay, God did not design any ii^ury or wrong to him, but contrariwise his ^ good and advantage. " You have heard of the patience of Job, and of the end of ^ Lord; that he is very pitiful, and of tender mercy," James v. 11.

4 We must always imprint this, as an undoubted truth, and sure maxim, in our vaaik; that though God sometimes afiSicts, or may afflict his children, as a bare act of his ^ndgnty, siu being not diiecUy the occasion thereof; yet nothing God doth or can dd ii Qnjnst. *' I know, 0 Lord, that thy judgments are right, and that thou in faithfulness ^ aiBieted me," PsaL cxix. 75. *' All his ways are judgment, a God of truth, and viilMst iniquity, just and righteous in all his ways," Deut. xxxii. 4, that is, his administra* ^1 or his doings, as Mr. Ainswortii notes, are judgment, that is judicious, equal: a ^ of truth, or faithfiilness; without iniquity, or there is in him no iniquity, no injurious evfl: ri^^ or righteous is he. Consider farther,

^. That the greatest and sorest afflictions that godly men may meet with, are no suffi-QeoftgRMmd to conclude they are cast out of God's favour: for the best of saints, and ^^srest servants of God, have been firom the b^hming under the greatest exercise of ^^^KtioQ. ** As many as he loves, he rebukes and chastens,'' Rev. iii. 19.

6. Another thing that we should premise is that the afflictions which we meet .*^ in this world, come not by choice. They are all measured out by God's order'* ^ providence, in matter and manner, for kind and quality. And though the i^Wsts and dealings of God are sometimes very secret, and hard to be understood

T 2

afft GOD eCMPABED TO A GIANt. [bOOK U.

at first, we ought with patience to bear them, and humbly wait, till God is pleased to Aow tti his mind and pleasure in them.

7. We must consider, that it is our duty to admowledge all our troubles and af-flictious, and whatever they be, as coming from God; and look beyond uutnmMots and secondary causes: " Is there any evil in the city, and 1 hftve not done it ? He bieaketh me with breach upon breach, and runneth upon me like a Giant." He; why seme may flay, it was the devil and his agenls, viz., ihe Sabeans and Chaldeans, &c Job knew that no devil or wicked man could hurt or touch him, if God did not give than leaTe.ani open the door ^r them.

These things being premised, I now shall give you five or six reasooB why God ran tbiu •pon Job, or breaks forth after this manner upon abcere persons, when sin is not the cause.

It is necessary to note this by the way, tluit God doth frequently single out the most eminent and choicest of his children, to undergo the sharpest and sorest affliction, becaose they have the greatest strength. Joseph excelled for grace and virtue, and therefore he is singled out from all his brethren to hard worka and sufferings. No man like Job in aU the earth, in his day, for a perfect and iq>right man; and what a man of sorow and afflictions was he: those that have received most grace from God, are able to bear most afflietiona from God. A general of an army chooseib out the moat valiant aod experienced soldiers, to put them upon hard adventures. It is not prudent to pat a fresh-water soldier upon difficult service. As Chnst saitb, " I have many tiungs to saj tmto you, but you cannot bear them now;" and therefore deferred, till they had got moie strei^: so God said of a young Christian, oae that is newly oonvertMl. Thou hast great afflictions to undergo before thou diest, but thou art not fit to bear them yet; I will defer thy trial, till thou art grown more hardy, and fit for that encounter ; as oar Saviour told Peter, John xxi. 18.

1. Reason, One reason why God ran thus upon Job like a Giant, or brings sore and severe trials upon his dearest servants, is, that he may fit them for eminent woik and service. Hereby they learn experience and knowledge, not only how to carry themselves in dark and dismal days, but to teach others also, how to behave themselves under trials.

2. That God might crndfy them unto all the thiqfi of this world: they do not only this way come to see the vanity and emptiness of them, but to be dead unto them. In prosperity the hearts of the best of men are ready to be ensnared with the world, thei^ face God brings adversity upon them. And indeed it is every way as good and useful for a saint, as winter and sharp frosts aie to the fruits of the earth, which kills the worms 9nd weeds, that otherwise would greatly hurt and injure them. God's Jobs have a body of sin and death in them, as well as others, and nothing like affliction tends to destroy it. The corruptions of our hearts are compared to chaff and dross, which the furnace of affliction bums up, and purges awqr- No man is so pure and dean, but he needs to be made more pure,,and more holy. Job was very good before, but God made him much better by the rod, before he had done with him; he was gold before his trial, but afterwards refineti gold. *' When I am tried, I shall come forth as gold," (to wit, refined gold,) Job -g^i 10.

3. God brings his Jobs under great exercises and afflictions for the trial of their graoes. Grace never shines forth in its real splendour and glory, until it comes to be tried. A saint knows not what his faith can do, until it is brought under es&Mse. Abraham knew not the strength of his faith and love, until he was called to offer op his son Isaac: he withheld not his son, his only son Isaac, whom he loved; sach was his love to God: and if we respect his fai^, it is said, Bom. iv* 18*—20, " He believed in hope against hope, that he might become the father of many nations.-* According to that which was spoken, so shall the seed be. He being not weak in faith, considered not his own body being now dead, when he was about an hundred years dd, neither the deadness of Sarah's womb, (Gen. xv. 5,) he staf^ered not through unbetief» but was strong in faith giving glory to God." " By faith he offered him up aoooonting that God was able to raise him up even from the dead: from whence also he received him in a figure," Heb. xi. 19. Uow did Job's patience shine forth, when it came under exercise, oy all those sore and bitter afflictions he met withal. The greater the temptation or trial is, if the soul can resist it, and bear up under it, the greater demonstration there is of the strength and power of tlmt grace the soul posse^eth. The Ahnigbty

shows, hereby the strength and umnoveableness of &ith, how unconquerablo it is, what kind of omnipotency there is in grace. He would have ail the world know, that sa godly person is in vain assaulted by friends or enemies, by men or devils, by wants and woiinds, though be be even benighted in his spirit, though God himself takes away the li^t of his countenance from him, and runs upon liiie a Giant; yet that ofver all these things God's grace can make him stand, and cause him to be more than a conqueror : for iQ the book of Job, we may say, is an account given of one of the greatesl kttles fought, that ever was between man and man, between man and hell, between God aad man; yet Job went away with victory. True grace is often asianlted, yet never was, or never shall be, overthrown or conquered.

4 God brings bis Jobs under this severe dispensation, and then runs upon them like a Giant, that he might convince and reprove Satan, and all wicked men, that continue ally slander, vilify, and reproach the godly, saying th^ serve the Ijord for their own ends, and fdlow him for loaves; that they attend on him for an estate, or for vam glory, the pleasant and good things of this world; "Doth Job serve God (said Satan) for nai^t T Job i. 9. He is a very hypocrite, though he now seems so godly: no suah zealot as he, but he hath a base and selfish «id and design in all he doth: if God do but run upon him hke a Giant, and strip him of all his worldly comforts which he enjoys, you will then see what becomes of his religion; " He will curse GodtohiB&ee," iTob tL 5. The Lord did on purpose cause these things to bo acted, and to come «^a Job, for ever to stop the mouth of Satan and his servants; to show, that his children follow him tat the love they bear to him, and for the excellency they find in him, and in his ways, and from that bond and duty that is incumbent upon them.—Though he strip them naked of all they have, yet they will cleave to him.

5. God ran thus upon his servant Job, that he might become an example of patience and sufferings to fiiture generations; and that God*s people nught hence have wherewith to sustain themselves under killing, severe dispensations, and not fiEunt whet they are rebuked of God: for if God thus deals with his beloved Jobs, let no soul gWe op their hope, or utterly despair, who are under the sorest and most amazing dispensntiona of &e Almighty. " Whatsoever was written afore-time, was written for oar iostruction, that we through patience, and comfort of the scriptures, might havehope," Bom. zv. 4: ''Take, my brethren, the prophets, (said the apostle) who have spoken noto you in the name of the Lord, for an example of suffering affliction, and of patience/'

JUWBV. 10.

6. God thus deals with his dear childrea in this world, to increase and add to their glcvy in the world to come. Afflictions here will not go without their reward hereafter. No believer shall ^lose by suffering hard thmgs according to the will of God. He doth it not simply Ssr'his own pleasure, but for our profit, that we might be par^ takers of his holiness. '' Though at present no affliction seemeth joyous, but grievous, oerertbeless afterwards it yieldetfa the peaceable ihdt of righteousness to them that are exercised thereby," Heb. xii. 11. And hence Paul saith, " Our light affliction, which is Int for a moment^ worketh for us a &r more exceeding and eteinal weight of glory," 2 C«r. iv. 17.

The infersence are these, 1. Terror. 2. Counsel. 3; ComfoVt.

L Tenor. Let all ungodly men and women hence tremble; for if God breaks his cwn dear children thus to pieces, and runneth upcfl them like a Giant, how will he eonft forth in wrath and vengeance upon them ? Their only way is, to submit themselves at bis foot, whilst there is aerey: for when once he is risen up, and awaketh as one out of ^p, like a Giant, or mighty man that shouteth by reason of wine, he wiU break theii bones in pieces, and put them to perpetual reprbach. Woe to that man that God stirs up all his strength and wrath against, when his absolute design and purpose is to ffl andutteriy destroy." '' God is angry with the wicked every day: if he return not, )te win whet his sword; he hath bent his bow, and made it ready: he hath prepared for ibem the mstnnnents of death," Psal. vii. 12, 13.

2. Coonsel. To you that are the enemies of the dreadful majesty; bless God, you ^Qot cat off, that you are not ground to powder, and before now amongst the damned:

GOD COMrAELD TO A LION.

[book 11.

and let me advise you, in loye to your souls, not to adventure one step further in a way •f sin and rebellion agdnst God, lest he tear you in pieces, and there be none to deliver. Therefore God's counsel is, ''Kiss the Son, lest he be angry, and ye perish in the way, when once his wrath is kindled bat a little: blessed are all they that put their trust in him," Psal. ii. 12. God is nom ready to treat with you from the mercy-seat; but the time is near, when he will get upon the seat and thrcme of judgment, and then it will be %Do late.

3. Comfort. To you that are s^ts, and under afflictions, this may administer much consolation unto you. You see, God deals no otherwise with you, than he did with blessed Job; nay, what are all thy sufferings ampared with Job's sufferings? And you have heard, that God in his severest dispensations designs your good, and that he will make you gainers by all at last; and if he lays a heavy burden opon you, he will give you strength to undergo it. Wait therefore patiently upon the Lord, and be humbled under his mighty hand. How did Job behave himself, when God didall this to him? Did he oppose ? did he strive with his Maker? No, no; Job knew that was in vain; but he tells us, " He put sackcloth upon his loins, and defiled hb horn in the dust:" ** My face, saith he, is foul with weeping, and on my eye-lids is the shadow of'death," Job xvi. 16. The only way under the heavy strokes of the Almi^ly, is to lurostnete our sonls at his foot. "Wlien God lets out visible tokens of his afflicting hand upon us, we should let out visible tokens of our humiliation under his hand; wHben we are greatly afflicted, we should be greatly affected; when God seems angry; we should be greatly troubled; when he runs on us in a way of affliction, we should &J1 down before him in a way of contrition. Ephraim's sighs and moans were music in God's ears. Ephraim did not murmur against God, but mourned before God. The way to have God's rod removed, is to be sensible of the rod, and who hath appointed it If we would be free from affliction, we must be humbled for our sm; if we are humbled under the cross, Crod will soon exalt us upon the throne.

GOD COMPARED TO A LION.

*' I will be utUo them as a LUm, as a leopard will I observe them: I will meet ihem es a bear bereaved of her whelps : and I will rend the caul of their hearts^ and then wiU I devour them like a Lion," Hos. xiii. 7, 8.

We have here a threefold simile, which showeth the fearful stateof a wicked and provok* ing people.

1. I will be unto them as a Lion, I will devour them like a Lion.

2. As a Leopard I will observe them.

3. I will meet them as a Bear bereaved of her whelps.

• • •

Doct. 1« God in his breaking in upon a wicked and rebeUious people, in a way of wraih and judgment, wiU be unto them as a Lion.

The scope of this text being to set forth the anger and wrath of the incensed nugesty of Ck)d with tiie consequent destruction o| the wicked and impenitent, we shall illustrate the similitude in the following parallels.

SIMILE.

I. The Lion is a most terrible creature: if the Lion roars, all the beasts of the forest tremble, Amos ill. Naturalists observe, that though other creatures are swifter on foot than the Lion; yet when he roareth, they lie down.

n. A Lion when enraged (especially) hath a majestica), fierce, and

PABALLEL.

I. That God that cometh forth in a way of judgment against the wicked, is a terrible God. Hence it is said, *' He shall roar out of Sion." JoeL iii. 16. The threatenings of God are as tiie roaring of a Lion, and terrify the wicked, as a lion £)th the more impotent animals.

II. When the &ce of God is set against a soul or nation, or he is moved to frowns, indignation,

BOOK U.]

GOD COUPAKED TO A LION.

279

SIMILE.*

an aitiaging look; and how ready are all to nm, and shift for their lives, when he rises up to the prey

I. None can take away the prey finom a Lion, as the prophet showeth us; who, if he goeth thn)agh a flock of sheep, hoth tread-eth down and teareth in pieces, and none can deliyer.

PARALLEL.

and wrath against them, let all stand clear: how ready are all to fly, when God rises up to the prey, that is to he avenged on the ungodly.

IV. A lion is strong, and crushes tbe whole oompages of a man's bones at one crush; he rends the body of man to pieces. And na-tnialists teD us, that when the Lion hath torn the body asunder, he loves to sack the blood that is about the heart; and as for other paits of the body, except he is very bmg^y he leaves them to other beasts to prey upon; but the heart, tiie blood, and the &t that is about tbe heart, the Lion loves to suck.

onl, that film from off their hearts."

m. None can deliver themselves out of God's hands, when he comes forth against them as an hungry Lion. God tells us, ** He will arise to the prey, and all the earth shall be devoured with the fire of his jealousy," Zeph. iii. 8. There is " none can deliver out of his hand," Isa. xliii. 13.—neither power, nor policy, craft, nor outward force, will signify any thing.

lY. The dreadful God, when sinners fSidl into his hands, will crush them as a Lion: *' Consider this, ye that foiget God, lest he tear you in ^eces,'' Psal. 1. 22. *' I will arise, and devour at once, I will rend the caul of their heart, and there will I devour like a Lion," Hos. xiil. 8. A reverend divine hath an excellent note upon this place: *' Tbe Lord will do as a Lion doth ; the more immediately strike out their hearts, and punish them with spiritual plagues and judgments; and as for their estates and bodies, he will leave them to other beasts, and they shall plague them that way. Theur hearts were grown fat, they had a film about their hearts, and instruction could not get to their hearts; but God will tear that Mr. Borroughs on Hosea, hath noted further, that it denotes sending plagues upon the hearts of wicked men, and to leave their estates, Ac., to the Assyrians; confirming Luther's observation; and for a^fiirther eoDfinaation, cites Arius MorUanus.

V. The holy God is just in all he doth: •* Just and righteous are thy judgments, O Lord." " The right hand of the Lord is full of righteousness," Psal. xlviU. 10. Yet he delights to live in love, concord, and real friendship wiSi all his creatures; and 0 how fixed and constant is he therein, and how loth that any should move him to anger 1 But when once the covenant of peace and amity is broken^ and nought but cruelty and injustice appears amongst men, and ^e great ones of the earth prove tyrants, and tear in pieces, and devour the poor; how is God thereby engaged, or stirred up to revenge the breach of his law ? "For the oppression of the poor, saith God, will I arise," Psal. xii. 5. And he will retaliate upon the wicked, according to the nature of the evils they have done. "Rob not the poor, because they are poor; neither oppress the afflicted in the gate: for the Lord will plead their cause, and spoil the soul of those that spoiled theil" Prov. xxii. 22. " And I heard the angel of the* waters say thou art righteous, OLord, which art, and wast, and shall be, because thou, hast judged thus; for they have shed the blood of saints and prophets, and thou hast given them blood to drink, for they are worthy," Rev. xvi. 5, C.

Y. The Lion is a creature (as mtaralists observe*) that seems lODch for justice. No creature ]Di>re fixed or constant in their W and £riendahip, or more Tea^ to revenge the breach of unity, than is a Lion; which is Cnrtber demonstrated by a great ffistorian, citing a passage of £ademi]s,f who ?nriteth of a certain Toaog man, that nomished together nany years, a dog, a bear, and a lion; who Kved in perfect peace aod concord, without breach, soriiog, or appearance of anger. Bot on a day, as the dog and the ^ played together, and biting one amidier gently, it happened tbat the poor dog fastened his teeth in sport, deeper than the bear could digest; and thereupon be presently fell upon him, and ^ bis claws tore out the soft part of his belly whereof he presently died. The Lion sitting by,

Ssneea in his book, JDe Bene^ent oot of Oellhtt,

t Topsail, lib i. p. 836.

SIHILE. PABALLEL.

and seeing this cruelty, and breach 6. God always proportions tho punishmeDt t9

of love, amity, and concord, that the nature and quality of the o&nce.

had been amongst them wasinflamed

to revenge that perfidy, and like a true king of beasts, measured to the bear, as he hid

done to the dog, and served him the same sauce, tearing him instantly in piec^. If

a Lion is wounded or hurt by a man, with a stone or dart, according to the greatness ct

the hurt he frames his revenge.

YI. It is observed of the Lion, VI. The Lord narrowly observes those mea that he will narrowly mark any one that fight against him with a high hand, wlio that wounds him: and though wound his name, and abuse his people; and there are hundreds of men toge- surely they must not think to escape amongst ther, and but one wound him, or others; though the evil may be forgotten by Uie shoot at him, or any ways hurt or sinner, being formerly done, yet God remembers injure him, he will observe and mark it. *' Thus saith the Lord, go and smite Amaiek, Ihat man, and keep the wrong in his I remember what Amalek did, and utterly destroy mind a long time. all they have," 1 Sam. xv. 2, 3. " These thingi

hast thou done, and I kept silence, thou thoughtest I had been altogether such an one as thyself: But I reprove thee, and set them in order, before tMne eyes. Consider this, ye that forget God, lest I tear you in pieces, and there be none to deUver," Psal. 1. 21, 22.

VII. Moreover, it is observed of VII. The Lord that keeps Israel neither sleep-the lion, that he sleeps but little, eth nor slumbereth, his eyes are always open, he and with his eyes open; or, as some seeth the dinner at all times. No d&rk nor se* others note, he having great eyes, cret place can hide from him; he beholds the and so small eye-Uds, they cannot wicked when they work; day and night are alike* wholly cover his eyes. to him. " He that keepeth Israel sleepeth not,'

Psal. cxxi. 4, which is matter of comfort to them: 80 he that destroys their enemies sleeps not which is ground of terror to them.

Vni. The lion will fall upon no VLII. The Lord, thou^ his wrath be dread-creature, except he be in hunger, or ful as a Lion s, yet he is not so ready to M upoo is greatly provoked. his creatures presently. He breaks not in upon

them, until he is greatly provoked, and there is no remedy; but then he Ms terribly upon them indeed, like as an hungry and incensed Lion, 2 Cbron. xxxvi. 16, 17.

IX. The Lion (as Pliny observes IX. The Lord hates those that look asquint Lib, viii. p. 202.) cannot endure to upon him; we mean those professors that have be looked asquint upon by any. 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, 1 Chron. xxiz. 17.

X. Again, of all wild beasts, it X. God is full of clemency and bowels to aU is observed that the Lion, if one that submit to him. When he sees a poor crea-do &11 down, and prostrate him ture humble himself, and &11 down at his feet, self before him, as it were, and and petition for mercy, 0 how ready is he to for-petition for his life, he will spare give and pass by all former treasons and rebel-him. Take Phny's own words, lions against him 1 "Seest thou how Ahabhumbleth Lib. viii. p. 201." The Lion alone of himself ? I will not, saith the Lord, because he hath all wild beasts is gentle to those humbled himself, bring the evil in his days," 1 Kings that humble themselves unto him, xxi. 29; yet this Ahab was an abominable wretch and will not touch any such upon in God's bight, a monster of wickedness; there-submission, but spareth what crea foreitissaid, ''There was none like Ahab, who sold ture soever heth prostrate before himself to work wickedness in the sight <^Uie Lord, him."* whom Jezebel his wife stirred up," 1 Kings xsL 25.

Ephraim provoked God to anfler, 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 ? " 1 will surely have men^ 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 turn to destroy Ephraim, for I am

"^ Corpora ma^nammo saiig est prosiratse Leoni. Ovid.

Book n.3

GOD AS A LEOPABD.

281

" God and not man: my heart is turned in me, my repentings are kindled together, Jar. xxxL 20» Hoe. xL B, 9. Though God ia a terrible lion, yet it is only to the impenitent, and those that stand out against him.

PABALLBL.

XI* God is a great enemy to flatterers and tyrants, which sooner or later will be the subjects of his wrath and fury, whtmi he will tear in pieces and deyour.

XL A lion (as PMny, and divera other great aatoralists, tell us) is a great eoemy to apes and wolves*

niBPABITT.

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 showed elsewhere.

SUCZLB.

Tbe Lkm it a proud and lofty creature, a tyiannkal and cruel l^t, a great de^oyer of sheep, lambs, and other poor h»"^^^^«*^ and harmless cnatnres; besides he hath many other evil qualitiea. Hence the devU asd vidced men are compared to a lion: to which similes we refer you.

GOBOLLABIBS.

1. Is God compared to a Lion in those respects you have heard ? then let sinners tremble, &r 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 Ephraun as a Lion, and as a young lion to the house of Judah: I, even I will tear, and 00 away, and none shall rescue him,'* Hoa. V. 14. Doth not this lion begin to roar? '^Wilia Lion roar in the forest, when he 1^ no pr«y ? Shall the trumpet be blown in the dty, and the people not afraid ? Sure God is arising up to the prey, and "He will shake terribly the earth,'' Amos liL 4,0, 8. What will ye do, can yon stand before his indignation ?

2. Is God compart to alioB? let sumers tid(e heed, lest they awake and rouse him up. <). See firom hence what the nature of sin is; it is only that which causes God to break

linih againtt man, as a hungry lion* It is sin that provokes him to anger, and fills him vith vralh and indignatk>n. God greatly delights in mercy; and to execute judgment, is afled ** His atrai^e work," Isa. xxviii 21.

4 There is no way for the guilty and rebellious soul to take, but to &11 down before the <izcsdM God, to prostrate itself at the feet of the lion of the tribe of Judah: He will have aeicy on tiiee, if then dost Bbbmit thyself unto him*

&0D AS A LEOPARD.

**jtndas a Leopard ttftt / ci$erve them" Hosea xiii. 7.

PABALLBL.

L The Leopard is a great ene-mj to man, and so fierce, that he immediately flies mto the face of iBm, and pnlls out his very eyes.

I. Wicked men fly in the face of God; they are said to fight agamst him, Acts v. 39, and vii. 51, and now saith God, *'I will be like a Leopard, I will as it were fly in your fiices, I will come fli-riously upon you in the way of my judgments: I will not only as a lion, tear the caul of your hearts: bat as a Leopard, I will pull out your eyes, and ye shaU wonder in darkness.

11. The Leopard is a very swift II. God says, he will Le a ''swift witness" against beast: '^'Dimrhorses are swiftier than the wicked: "Swiftly will I (saith God, speaking

to the enemies of his people) return your recom-pence upon your own heads,^ Joel iii. 4.

III. In this scripture chiefly God compares himself to a Leopard, in respect of watching the ungodly: ''As a Leopard will I observe tiiem." This

tbe Leewards," Hab. L 8.

HL Hie Leopard m watching his pey is very subtil; he observes fit times and seasons when to

SlUUiB. PABALLEL.

come upon them. Piiny shows us.^ sets out the fearful wrath of God against wicked how they hide their heads, and men. God sets his infinite wisdom on work^to what great policy they use in seizing find out fit times and opportunities to let oat their prey. his wrath and fury upon them; " I will watdi

over them for evil," Jer. xliv. 27. TheLDxd watches over his own people for good; but woe to thepi, that he like a Leopard, observes, and watches over to destroy. It is marvellous to consider, how long the patient God bears with an ungodly soul, people, or nation, ere he brings his sweeping judgments in upon them. Th.e wicked think God will never strike, because he defers the execution of his wrath, and hence they are hardened in an evil work. When, alas poor souls! tbej are greatly mistaken; God is watching for a fitter time, wherein he will get himself a greater name, and more glory in their destruction. PsaL L 21, and x. 11,13, 14. We h^ve a plain proof of this in Pharaoh king of Egypt; God, like a Leopard, observed him, and watched over him for evil; and at last, though it was not presently, got hold of faim, and broke his bones, and destroyed his power, and all his mighty host. God's time of executing his judgments and wrath upon the ungodly, is the most amazing and terrible: *in due time shall the feet of the wicked slip.''

1 y. Naturalists observe, that when IV. God, though he seems to tarry long before a Leopard comes upon his prey, he he domes upon the ungodly, yet whea he dotk leaps upon it suddenly. come, he leaps (as it were) upon them, comes on

a sudden: '* I will come upon thee as a thiel'' Rev. iii. 3. The wicked wHl be surprised when vengeance comes to be executed upon them.

Y. It is observed of the Leopard, Y. God, though he may seem to be asleq>, and that he will sleep long, even three tp hold his peace, and let sinners alone; yet days together; but after he awakes, will he at last awake out of the sleep, and ^en he is more fierce. let sinners look to it, Isa. xlii. 14.

GOD COMPARED TO A BEAB.

" / will meet them as a Bear bereaved cf her whelpt," Hosea xiii. 8.

This is the third simile God makes use of in this place, ** I will meet them asa Bear bereaved of her whelps."

SIMILE. PABALUEL.

• • • * .

L The Bear is a very fierce area I. Who is so fierce and terrible as the great

tore, very terrible. Two she-bears God, whose anger is resistless, and whose just

tore forty-two children at once. His wrath, when provoked, is unavoidable ? voice is fierce, saith one he is fearless in his rage.

11. It is observed, that the Bear 11. God dotb.not wfflingly afflict, fight with,

will not willingly fight with, or set or grieve the children of men, till their daring im-

upon a man, unless he is forced pudenoe, and oft-repeated provocations, force him

thereunto. (as it were) to do it.

, lit. No. creatures (as naturalists IIL No creatures that God has made, love

tell us) love their young.more than their young or offspring, as God doth them that

the Bear. fear him. ** A woman may forget her suckisg

child, yet will not he forget lus chUdren,** Isa. xlix. 15, his love exceeds the love of women tb their tender babes.

IV. The Bear is furious and in lY. 0 how furious is the Almighty I how is

a dreadful rage, when she is be he in a holy rage, if any hurt his poor children!

leaved of her young, as appears by " They tha.t touch you, touch the appleof miQe eye/'

Hushai's words to Absalom: " Thou Zech. ii. 8. What then wiQ become of the bluoily

knowest, that thy father and his men persecutors, that have hot only bereaved God of

*—they be chased in their fury, as a 'his children, but cruelly torn them to pieces.

Bear bereavedof her whelps," 2 Sam., .^^ out their eyes, roasted them alive, flayed

«

i_im ■ " ' ---- , .^ ■■^-■ I I _ - '-

• • * . J ■ , • ^ I

♦ FHny, Lib. viii. p. 204.

SDOLE. PARALLEL.

xnL8. "In the field let a Bear rob* their skins off, and burned them at the stake to bed of her whelps, meet a man, ra- ashes, and put them to all the horrid tortures tber than a fbol In his folly," I^t. they could devise ? If God will meet his owa xTiL 12. She is fierce at all times, people, if they will sin against him, and provoke' as was hinted before; bataboreall, him, as a Bear bereaved of her whelps; how.will if she be robbed of her whelps. he meet Babylon, bloody and merciless papists,.

and other cursed persecutors of his people? " The day of vengeance (saith he) is in my heart, and the year of recompences : For the controversy of 2«ion he will strike through kmgs, in the day of his fierce wrath." ** Shall QAt God avenge the cause of his own elect, tl^t cry unto him day and night ?" '* Yea, be win avenge them q»eedily," and come forth against theur enemies, as a Bear bereaved ofherwfad^

GOD COMPARED TO A MOTH.

** I witt be utUo Ephraim as a MM^ Hos. v. 12.

That we may understand the nature and quality of this little creature, and the reason of the comparison, the parallel following is offered, with a practical application. The scope of the text is a denunciation of a strange judgment, which shall corrode and consume them; the cause and ground of which is delivered in the preceding verses, viz., because tiu7 ^ve reasted the commands of God, and followed the wick^ commands of Jeroboam, and his pnnoes: *^ Therefore, saith God, I will be unto Ephraim as a Moth.'

i»

Obfierye. That God^ in hringing judaments and miseries upon a rebellious people^ unU be

as a Moth, And in what respects take as followeth.

SnilLE. PARALLEL.

L A Moth ia a creatore that cor- L God, when he breaks forth upon a people or vto or detours exceedingly, what* nations in a way of judgment and wrath, destroys dTor gmoMnt or doth it doth seize and makes all desolate therein. " Behold there-* opoQ, and makes it good for very fore, I will stretch out my hand upon thee, and itle. will deliver thee fbr a spoil to the heaUien, and I

will cut thee off itom the people, and I will cause tliee to perish: I will destroy thee, and thou shalt know that I am the Lord," Ezek;

XXT.7.

II. AMiothvrill not only eat wool- IL God, when he comes forth to spcul a people kn doth, and garments of a lowprice, or nation for their sins, will not spare the rich btt Uioee that are very rich, yea, . more than the poor, the king more than the pea-^j vehreta, as e3q«rience shows. sant: all must expect to taste aOke of the same

cup. As they have sinned together, they must all suffer together.

IIL A Moth comes not upon such III. God will not come upon a holy and godly doth and garments, as are carefully people and nation, to spoil and destroy like a ^ wisely k^ frmn dust and filth: Modi, those that labour to keep themselves pure aod therefore those writers,* that and clean fimm the dust and filth of sin, and.the ■otian the hnrtfiil nature of this corruptions of this world; such need not fear, cr^sstore, advise to cleanse, and keep that God will be as a Moth to them* tth things as are subject to this

dcatore ton all dost and filth whatsoever, and then they need not fear the Moth; and ^scrihe tiie ways and means, how it may be done.

IV. A Moth eats and devours IV. God sometimes comes secretly upon a peo-garments secretly; you may not pie, in a way of wrath; he surprizes them on ^' qock^ spy him out; he makes no sudden, comes on them, as travail upon a womaii noised Us coning; yon cannot teU with child. They have thought themselves safe

* Ibpul. Hilt, of Tm-htAei BmU, p. 1100,1101.

BDHLE. PARALLEL.

whether it be got into your cloth or from . danger and suddenly dreadful confosfrin garments, or not, at first. breaketh out against them: peace may be in tbd

nighty but horror in the moming.

V. A Moth oats and spoils by V. God goes on also in bringing rain on a p€o-degrees: it doth not consume ^nd pie or nation by degrees. Ha doth it gradoally spoil a garment all at once, but \y many times; as in that of Amos, touching Israel: little and little, till it is quite spoil- ** I have given you cleanness of teeth in all yosr ed, and good for nothing. dwellings, and want of bread in all year places."

Ay, but this wrought no reformation; therefore he takes another step, and proeeeds yet farther: ** I have witbhoiden the rain from yoo, jet have ye not returned unto me," &c. But this would not do ndther; he therefore goes on with another gradatiou: ** I have smitten you with blasting and mildew; when your gardens, vineyards, and your fig-trees, and your olive-tlees increased, the palmer-wom devoured them: yet have you not returned unto me, saith the Lord. Therefore be brought upon them the pestilence after the manner of Egypt; and overthrew some of them as God overthrew Sodom and Gomorrah," Amos iv. 6, 11. And thus he went oa step by step, till He, like a Moth, destroyed them utterly.

YI. A Moth corrupts and de- YL God lets out his wrath and displeasure so I stroys insensibly. These worms, insensibly, that sinners perceive it not a long time; saith Mr. Topsail, when they have yet they decay, and grow weak, and their beauty, by degrees insensibly eaten off the strength, and glory falls off: they seem outwardly outmost superficies of the cloth, then amiable and in a good condition, and say with tliey eat up the inward part, and so Sampson (when his locks were cut off, and bis insinuate themselves into the mid- strength gone), I will rise up as at other times; die substance of it; and those that but quicUy find themselves another people, and search never so well for them, can that God has forsaken them. And what an ea^j hardly find them. A man may think thing is it for any to overcome and destroy them ? his cloth or garment is good, by the When the inward life and heart of a people is gone, outward view of it; yet when he they soon become a reproach and derision to their looks and proves it thoroughly, he enemies; and yet all this while may not perceive will find it fiiU of holes, and good the cause of their rum, nor how God is a Moth for Uttle. unto them.;

Quest. But here possiUy some may enquire. How is God said to be a Moth unto a people?

Answ. In answer unto this question, take what Mr« Burroughs hath said^ in his eipo-sition on Hosea, page 478. Saith he,

" First, God is a Moth in the spirits of a people: there is a secret way of God's wrath upon their spirits, which is not perceived. A nation grows weak and cowardly; now tht^ weakness and cowardliness of a people that were once formidable, shows a judgment o{ God upon them. So it was in Israel, 2 Kings xv., their governors did what they listed. Uiey lulled one another, and the people laid down quietly; one durst not complain of wbi^ was done.

*' 2. Then a base sloth of spirit, which seizeth upon the hearts of men, dulness, a sar> didness of spirit, minding low things, not regarding any worthy or honouraUe aehiere-ment When people are thus, God is a Moth unto them.

** 3. When jealousies rise in the spuits of a people one against another, then God is &3 a Moth to them. As we know, a Moth in a garment makes the threads not hang firm and close together, but divides them one from another, by making holes in the dotli: even thus secret j^ousies and divisions in a kingdom consume and destroy them.

** 4. Base compliance in men for their own ends, and &lseness oi splnts in the trust eommitted to them, especially those that are put in public places. When these thii^is i^ypear among a people, God may be said lo be as a Moth uato them in their spirits.

'' Secondly, God may be as a Moth in men's councils.

" As fiii^ ia their blindness, Uiat they may not see the plots of tlieir enemies. They know not their own advantages, nor how to improve the opportunity thev have in their kods. They shall not hit upon right ways and means, to secure themselves from their impending dangSB. There shall be perplexities and contradictions in their counsels, one coui^Uing one way, others another way. They shall ensnare themselves, and be Uasted in their own counsels. And all this while God doth not appear in an outward and hostile WEV agsin^ them^ but there is a cur^e upon them; and thus the Lord is as a Moth unto

" Tiardly* God is as a Moth to a^ people in then: estates and commerce one with another. Tbere shsB be a decay of trade amongst them; they shall grow poorer and poorer, and m man knows how. They sow much, and bring in little; they earn wages, and put it into a btg with holes. There shall be a secret curse upon then: treadmgs and estates, that DO msn can give a reason of it.

" Fourthly, God is a Moth in the chief instruments made use of for public good. He takes away chief and worthy persons^ and few take notice of it One is removed one way, and some m another; and those that remain, either want abilities, or else they are trea-cbeitKis. And if there be any wise and honest left, they are either blasted, or by one way er another, not in a capacity to do any good. And when it is thus with a kingdom, God my be said to be aa a Moth unto them.

'"Fifthly, God may be said to be a Mpth in the treasure and strength of a nation* Tbere shall be a great charge upon the people, and much shall be gathered together, but acne shall know how it is spent, it shall moulder away: So that every one shall complain cfibe burden, and what goeth fkom him; but no bodyalmost can see what it comes to.

'Sixddy, God is a Moth unto a people in their religion, (I mean, by suffering a secret mse to be vipon them) so that their religion should be corrupted, and their wine mixed with water, their silver with dioss,

" That whilst they hoped to see religion more pure, and refined from popish mixtures, asd other errors and corruptions, they shall in a spiritual way be invaded with greater <hikne9s and confusion, and not well perceive the wrath and curse of God that is npon tkffi, by being as a Moth in this respect unto them.

INFERENCES.

1. Ko people ought to think themselves secure, because God appears not presently in the heigbt of his dbpleasare against them. He may let out his wrath in little things, (a Uoth is a small thing) md proceeds but a little way; takes a step or two with them in a tKj of judgment, and then waits a while, to see what the effects are. He can by little tiuags, m a secret and msensible way, spoil and utterly undo a nation, or a particular soul. Twe may be much poison in little drops; so the wrath of God may be upon thee like a Uoth, in tfamgs that thou mindest not; for small and contemptible things, as lice and flies» I^nred a great plague unto the Egyptians.

2. Onr own filth and corruption within us breeds our trouble, and is the cause of ouir sttloii^ What is it that makes way for the Moth and rottenness to seize on wool or garments? Is it not the carelessness and negligence of persons, in not looking after them, vA not making use of fit things to keep them clean, and prevent the danger that arises jr^m this worm ? The Moth (as naturalists tell us) breeds in the cloth; take heed of QTard filth and pollution: If you keep not your hearts by fit means clean, the Moth will c^^, sod rottenness take hold on you.

3. God is slow in wrath, he punishes by degrees; He exercises much patience^ ere ^ destroys a people utterly; before he breaks forth as a lion or bear upon them, he is as iHoth.

4. God hath secret judgments to execute upon a people, or particular person: If this ^ Bot so, why should he speak of hjs being " as a moth unto Ephraim ? " Let us take heed *^ seoet sins, lest God consume us by secret judgments.

S- What a mean and inconsiderable creature is a man, yea, a kingdom, that so small ityBgasalfothis said to destroy and consume them? God in expressing himself thus ^ k as a Ibth and rottenness, speaks with a kind of contempt against the pride of Ephraim ^ Judah: they were haughty and proud; but God, to abase and humble them, tells ^^t a irorm as it were should spoil their' beauty, and destroy them. It is said of man« "Ids tboodation is m the dust, and he is crushed before the Moth," Job iv. 19. Indeedi

to bo crashed before a lion is not so mucb; but that heahoidd be eaten up «ri fc f wrf lf a Bfotb, that ^ows what poor, weak, and feeble things, men and kingdmiw are. Vtet little reason is there for men to swell in pride, and high aspiring thou^ts of tliemaeim, when, alas 1 God is able to canso Kce or worms to destroy them in a moment I yea, zs weak and contemptible a thing as a Moth, God can externally or actually make use of b destroy (if he please) the greatest people in the world: be they never so proud aod haughty, they are not able to defend themselves from the smallest creature; a worm or MoUi may consume them.

6. We see how low God condescendeth (saith Mr. Burroughs) that he may express his meaning unto the children of men. It is a very strange expression, for the ^gh, gioriotts, and dr^dful God, whom the Angels themselves adore; yet for this God to say of himself, that he will be as a Moth and rottenness I durst any creature have brought God whw'm expression, if we had it not in the word of God ? Yet this high and glorious God condescendeth thus low, that he might express himself the better unto us, that we might understand his meaning.

GOD A REFUGE.

«< The eternal God is thy Refitge,'' &c. Deut. xxxiii. 27. God is our Refuge end Strength/* ftc. Psal xlvi. 1.

it

Is these, and many other texts, God is called a Refuge. To the clearer understandiogof which we shall,

1. Show the import and signification of the word.

2. Give the various acceptations of it.

3. Show in what respects the term is attributed to God, by way of parallel.

4. Produce some disparities.

5. Draw some brief inferences from the whole.

I. This word is expressed in Hebrew by nsso, and is by interpreters sometimes rendered hope, sometimes safe Habitation, &c. but commonly Refuge is called in Latin,* reftiginm, which is a place, person, or thing, to which we fly that we may be safe from danger. It signifies (in the full latitude of it) any place of rescue, succour, or safety: it is ^ed in Greek, xara^i^, and is divided of xarmfwyu, perfttgio, properly noting a flying to aocoe place of security; and is indeed a most splendid metaphor, most significantly demonstnt-ing the frame of their minds, who) when on every side beset with inextricable troubles) upon the despair of human help, repair to God as then? only Refuge.

n. This word Refuge is put for security against a multitude of enemies, sudi'as Israel was to be engaged against in the land of Canaan.

1. It is put to quiet and fortify the mind against great and amazing provideoccs* Psal. xlvi. 1.

2. For preservation of public safety and propriety, from the invasions of wicked or envious men, Psal. xlviii. 3, 4.

3. For security of Hfe, in case of danger, Psal. Ixxi. 7,10.

4. For security of the soul in spuitual danger, Heb. vi. 18,19.

5. For security against the avenger of blood, by God's appointment.

6. For safety against persecution, Acts xiv. 6. The apostles fled for Refuge to tbr dties of Lyconia, &c,

ni. The word, in its proper import, is allusive to secuHlv In case of human perils; ttA trom thence, by a metaphorical translation, is applied to God. For the further ilhistradoo of which, take the foUowing pax-allcl.

• LeiffA. CriL Saer,

BOOK U.]

GOD A REFUGE.

287

XlfAPHOB

PARALLEL.

L This word Befuge, implies persons in distress.

IL It also implies a place, thing, ct perion, capable to relieve the distressed in their affliction.

IIL A Reinge, that it might be osefbl to diatreased ones, ought to be well known.

I. Sinners, nay, the godly themselves, are oft-times in great danger and distress: ** In my distress I called upon the Lord,*' 2 Sam. xxii. 7.

II. God is tiie only Refuge, who is fit and capable to relieve them that fly to him.

in. 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 her refuge," Psal. xlviii. 3. " And they that know his name, will put their trust in him," Psal. ix. 10. lY. It is necessary also that a IV. ''God is near to all that call upon him, that

caU upon him in truth," Psal. cxlv. 8. Not only <<a God afar off, but a God at hand," Jer. xxiii. 23.

V. God is a Refuge infinite in strength, ** able to save all to the uttermost, who by Christ Jesus fly to him," Heb. vii. 25.

Mage be not far off, when dan< geTsi^roadi.

V. A Refuge ought to be of suf-ndent strength, to save or secure from the powjer and rage of the greatest enemy.

VI. A Refioge secures against a naltitade of enemies. Israel had oaoy thousands, nay, millions, es-pedalfy when they came to encounter widi the seven nations of Canaan; "it was then God told them, " He trooid be a Refuge or safety to then," Dent. xxxiiL 12, 27.

VIL A Refuge secures from the vntfa of a king, which is as the naiing of a Uon. \Yhen David ns pmsued by enraged Saul, he vas forced to fly to places of Re-%^> g^ sometimes into a cave, an-

VI. God secures his church and people from innumerable multitudes of infernal, internal, and external enemies, £dom, the Ishmaelites and Moab, the Hagarenes, Gebal, Anunon, Amalek, with the inhabitants of Tyre, were all confederate against God's Israel, Psid. Ixxxiii. 4—7; 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," 1 Pet. v. 8, and from the wratli of antichrist, that bloody beast, and first-b(»m of hell. And were it not for this Refuge, we had long ago been destroyed.

ud fortify the mind against any VB2mg providences; when the angry heavens with their direful options, threaten the earth, and Wor seizes upon all hearts, and f^aleness covers their faces.

other time into a rock, 1)y which means he escaped; which he ascribes to God, 2 Sam. xxii. yin. A Refuge is good to quiet Yin. 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 men's hearts failing for ^ar, and for looking after those things which are coming upon the earth: for the powers of heaven shall be shaken," Matt. xxiv. 29, Luke xxi. 25, 26. In such a day as this the ^ are secured, and, with David, say, " Under the shadow of thy wings will I make ^J Befoge, until these calamities are overpast." " 1 will both lay me down in peace, and ^Jwp: for thou. Lord, makest me to dwell in safety," Psal. Ivii. 1, and iv. 8.

K. Refuges are for the preaer- IX. God, as a Refuge, preserves the public ^tion of puUic prosperity, from the prosperity and weal of his church and people, ^vy and malice of enemies. from the envy of devils, and other implacable

enemies. " Lo, the kings were assembled, they passed hjf together, (saith David) they marvelled and were trouble, fear took hold on ^^ why, what is the matter? Because God discomfits them: " They are broken in P^ and cannot destroy the joy of Mount Zion:" how comes this iJbout? ** God ik b»wn m her palaces for a Refuge," Psal. xlviii. 3.

^ A Refuge secures and pre- X. God is a Refuge, who saves from death, ^nresthel]fe,whenindanger; when and secures our lives from the destroyer, and I^Tid 8 Hfe was pursued, he fled bloody-minded men. Babylon always thirsts after

GOD A BEFU6E.

[book II.

METAPHOR.

for Befage, &c. The like of the man-Blayer.

arm, they had been cut off root and XI. A place or city of Ilefuge was provided against the avenger of blood) by the appointment of God, for the retreat of the man-slayer.

Xn. The ways to the cities of Refuge were to be made thirty-two cubits broad; and all stumbling-blocks, and otlier impediments taken thereout

Xm. The ways to the cities of Refuge were made easy to find;* at every partition, or cross turnings, they set a writing. Refuge, Refuge.-j-

XIV, The man-slayer was to fly with speed to the city of Refuge, lest the pursuer overtook him.

XV. The man-slayer was not only to fly to the city of Refuge, but to get into it, and abide there, till the death of the high-priest then living.

XVT. Those that were got into the city of Refuge before the Avenger of blood overtook them, were safe, and delivered from death.

UETAPHOB.

I. Other Refuges save or secure only from hum^a violence and danger.

II. Other Refuges may not be ready at hand, nor quickly found in time of calamity

m. Other Refuges may not be out of the reach and attack of the enemy, nor be strong enough to secure against assaults.

pahallel. and is ready to spill the blood of Qodfs diOdren; and were it not that they are preserved mider the wings of tlie Almighty, or secured by his ^oiio^ branch before now, Psal. cxlii. 2, 3.

XI. Jehovah is a Refiige, in and throogh Chtist, against conscience, wrath, and the law, who accuse and pursue poor sinners; and this by tlie appointment of God: neither is there help or soccour for them any where else. Acts iv. 12.

XII. There is a plain way made to God th« jFather, (this blessed Refuge) for sinners, through the blooid of Jesus, all stumbling-blocks and obstructions being removed, £ph. ii. 11, Heb. x. 19.

See Christ the Way. xm. Gpd hath made such provision, and laid down such dear durections leading to himsdf.in the holy Scripture, that no wise and wary man cao mbtake or lose his way.

XrV. Those that would find Refuge in God. must not neglect flying to him by &il£ and regeneration : ** How shall we escape if we neglect so great salvation?" Heb. ii. 3.

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 Ahnighty, and there abide as long as they five. See (7od a Habitation,

XVL Those that get to 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 dea^. *' Thea*

is no condemnation to them that are in Christ

Jesus,*' &c., Rom. viii. 1.

BXSPABITT.

I. God is a Refuge, that saves and deKvers from spiritual and eternal clangers.

II. God is a Reflige 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 Re&^ under the wings of the Almighty, Psal. Ivil 1, 2, by wUch phiase (as some obsierve) he compares the Lord to an eagle, (to which, he is resembled in Oeutxxxii.

II,) and himself to one of the eagle's young. The eagle mounts aloft, dwells on high. Ko man (saith Pliny) can reach or touch the eagle's nest, beiiu; 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;" Job xxxix. 28. There ahe hides her young ones, who are safe ^ongh: but a godly man, who makes his Refiige in the Rock of Ages, tmder the wings of God'^ providence and protection, is ficu: more secure*

IV. Many men fly to persons IV. God is a Refuge that will not deceive the and things for Refuge, which soul, whosoever it be, Siat flies to Um; nor never

did fail any who took up sanctuary in him. OoA cannot fail in his ability to save, he is iofinite in power; he cannot fail in wisdom, because he is

greatly deceive them. Ihey sometimes make gold and silver their hope; trust in their trades, friend,

* See Ml*. Goodwio'i Mowt wd Aaron*

t Mr. Aintwoitli.

METAFHOB. DI3PAEITT.

vmces, [ttrliameatB, and poten- All-wise, yea, wisdom itself in the abstract, iates of tlie earth; bat in vain. Time doth not cause him to decay nor grow old: klas! is salvation hoped for from " He abides the same, and his years fail not; the iach hills and mountains. '* I look- eternal God is thy Reinge. He is righteoos and ed oa my right hand, and behold, just, and will not suffer his feithfulness to M.*' diere was no man would know me: Deut. xxxiii. 27. Though others have neither refoge fiuled me, and no man cared faithfiihiess, bowels, nor humanity in them; yet he for my soul," Psal. cidiL 4 How who said, *' I wiU never leave thee nor forsake isaoy have been undone, in for- thee, Heb. xiiL 5, hath also said,'' His mercy and aer imd latter days, by flying to goodness endureth for ever." Look to the gene-false snd deceitful Refuges, expect- rations of old: did any ever trust in God, and ing they would be &thers and were confounded ? Or whom did he ever despise, Mcisheis to them ? There is that called upon him ? w trust to be put in the sons of

the nuighty. The Pope and his cardinals have a proveib against them, Mercatorum est^ an re^m, iiare JuramaUis: it is for merchants, not for princes, to stand to that which they have sworn.

V. The cities of Refuge under Y. God in Christ is a Refuge, not only for mantle kw, were only for the man- slayers, but murderers, adulterers, yea, the vilest shjer,wbo by chance or casualty and worst of sinners, if by true £uth and re-kilted a nan; not for wilful mur- pentance they seek to him. Manasseh, who made iam. Jerusalem run down with blood, 2 Kings xxi. 16,

and Mary Magdalene, found Refuge \yiz., pardon and foigiyeness) in him, Luke vii. 4B.

INFERENCES.

1. Hence we may perceive, that the godly in this world are exposed to great affliction; Qd calamities.

1 Yet God hath not left them without a place of Refuge.

3. Tint there is no safety but in the Almighty.

4 That it is the only way and wisdom of sinful men to fly with speed to Grod through Chist, if they would find mercy, and sanctuary, from wrath and vengeance.

5. This also shows the happy state and condition of the godly.

6. Let beiieyers have recourse to God in the day of trouble, by prayer and humiliation.

7. Besides, we may leam, how vain and fruitless all the attempts and approaches of & vicked are, against God's Church, and holy men.

8. Why should the godly then fear in the day of evil, that have such a Refuge?

See Strong Tower^ HabiiaHon, Hiditig-Place.

GOD AN HOUSEHOLDER.

** Hear another parable. There was a certain Householder^'^ Ac., Matt. xxi. 33.

Bt the scope and meaning of this parable, it appears, that God the Father is that House-hjjder intended in this text of Soipture.

L Becaose it was he that pkmted the vineyard. We take vineyard for the world, or the state of the Jews in the land of Canaan.

2. He hedged it round about, he digged a wine-press, and built a tower.

3. He set, and &nned it out to husbandmen. God made the world, and all things t^in, divided it by lot, since Adam; and set a determination to the bounds and hahit-t&oitt thereof.

4. It was God who sent the prophets, judges, apostles, priests, and longs to receive the bits of them.

5. It a^eazs evidently, that it was God who sent his Son to the husbandmen, who Idlfedhxm, Ac.

& To pat aO out of doubt, his Son is said to be the Comer-stone laid in Zion, and ^ by the Lord himself: " This is the Lord's doing, and it is marvellous in our eyes.

u

GOD AN HOUSEHOTDEB.

[book n.

Th6 word Householder imports three thhigs:

1. One that is possessed of an estate.

2. One that hath husiness to do.

3. One that hath a fEuodily of servants to employ.

All these seem feurly applicable to God, metaphorically.

1. God is possessed of an estate: the earth is his, and the fulness thereof, the woild, and all the inhabitants therein.

2. God hath business to do in this world, to replenish the earth, and to establish his wiU in respect of worship and service: " Thy will be done on earth, as it is in heaven," &c.

3. God hath a family of servants to govern: " The soul of the father, as weQ as the soul of the son, is mine;" Ezek. xviii. 4. And he saith to these servants. Dwell in the land, do good, and employ the talents given you.

God is (and may not unfitly be compared to) a Householder. Here I shall give you the properties of a Householder, according to the sense of the word, and the true intent of the text; and so go on, by Crod's help, in prosecution of the parallel.

ICETAPHOB.

L An Householder is the first founder of a family; for there can be no such thing as a Householder, fiunily, Ac, without a raising, or first founding of it: and there can be no such raising or founding, without a beginner or founder; where there are effects, there must be a cause producing those effects.

PABALLEL.

I. That God is the first Author, that gives being to matter, form, and order, is so great and evident a truth, evidenced by Scripture and reason, that none can deny it without shaking the very foundation of heaven and earth, and of all true piety and religion: for all things that do appear, were produced by some cause pre-existent, or else they did cause themselves; which last cannot be, be^Buise then they must be before themselves, which is a monstrous absurdity. See the ancient records of the world, and all thmgs therein. Gen. i.

n. An Householder, that is to be concerned with famOy-affairs, doth firame and build a house or dwelling, as a very needful con-veniency for himself and fiunily.

n. God, the great and good Householder, seeing it very needful and convenient, hath built a house for the commodity of his family, yea, many houses, suitable to the distinct parts of his famUy, which is very great; one house fit for angels, and the soids of saints, that is heaven; one for men, even on earth; one for a nursing-house to the ofibpring of Ids fiimily, and that is his church, which is the house of the living God, the nursing-house for his heirs and eldest sons, 1 Tim. iii. 15. These things have his hands begun and finished. '' He that built all thmgs is God."

in. A good Householder gets him a fiunily suited to all his pmr-poses, not thinking it meet to be alone, he doth espouse a vrife and bring in servants, &c.

ILL God did not think it meet to be alone, in the enjoyment of perfect happiness in himself, and therefore, hath taken into covenant with himself, angels and men; and for this end was Jesus Christ set up firom everlasting, to gather together in himself, both things in heaven, and thii^ on earth, &c.

IV. A good Householder fits his family or Household for business.

IV. Thus God, the great and good Householder, hath done. He hath made nothing in vain, but hath fitted each creature with natures, to do work suitable to their proper station: the angels to dwell in heaven, to praise in heaven, to fly through heaven, to come down into the air, to visit the earth, and view the sons of men: men are fitted to look up to heaven, to pray, to read, to contemplate, to reverence God, to propagate, to replenish the earth: beasts are fitted for labour and service, as the horse, the mule, the ox, &c., the sheep, with all other creatures, receive influence from his great and good Spirit, so as to come to the place where their prey is, and where they are to be taken for assigned use.

BOOK n.]

GOD AN HOUSEHOLDER.

291

METAPHOR.

PARALLEL.

V. A good Householder sets things ia good order, leaves nothing confused, to occasion quarrelling and strife; sets all in their proper places ; his eldest son and first-bom isniadethe chief; the rest of the children and servants are made in* feriors to him; he is called, " the excellency of dignity," Gen. xlix. 3.

some to be employed in the house, some in the bam and stable, and some in the field.

of his fiunily; he knoweth that they cannot labour without sustenance and supplies.

V. God, the great and good Householder, hath set all things in order, l^th in the upper and lower world; who is, ** not a God of conftuaion, but of order, in all the people of his family," 1 Cor. xiv. 33. Christ his first-bom is not only King, even the King of the earth, but the King of an-geb; He is the head of all principalities and powers, 1 Col. i. 16, Eph. i. 20, 21. Angels next to him, above men; men, God*s representatives and vicegerents, above women; the man is the head

of the woman, parents the head of their offspring, and children above the servants, and all

these above the beast of the field, or creeping things of the earth. YL A good Householder shows, VI. Even thus hath God, the great and good

and appoints his faunily their work; Householder, done to all his fiunily. He hath appointed his First-bora to be a Mediator, a Priest, an Advocate, to influence the Gospel and Word ; his angels to protect; his people in love to serve one another, and bear one another's burdens;

women to bear children and nurse them, and to be meet helps to their husbands ; parenta

to love their children, children to honour their parents; servants and subjects to obey their

supreme ; and all these to adore God, and children to obey the Lord Jesus Christ. YII. A good Householdermaketh YH. God this great Householder, hath made

good provision for the subsistence provisionfor his great and large fstmily: "The eyes

of all things look up and trust in him, he gives them their meat in due season:" " In my Father's house is meat enough, and to spare." Heavenly manna, as meat and food for augels; heavenly food, as

the bread of life for the saints; earthly food, as com, wine, and oil, for men;

grass and herbs, &c., as meat for beasts, &c. His hand gives all things needful. If

in the house, he feeds them; if in the field he feeds them, and fills them with good

things ftc.

VUI. God keeps his place in heaven ; though angels fall out and go to war; though men differ, the heavens ehake, the mountains remove, the winds bluster, the waves of the sea roar and rage; yet the Lord is in heaven, and he behplds all disorders of men, and still keeps his place in

perfect tranquillity, and moves not; for the good of his whole household depends upon it;

for if it weje possible for the immoveable God to leave his place, all would become a piece

of confiision.

IX. God, the wise Householder, hath set out the church for a vineyard and garden, digged a wine-press, and built a tower, Isa. v. 1: the world for a ploughed field; the wise and best men, both divines, philosophers, naturalists, and historians, to yield a fruitful crop of teaching and instmction, to supply his great household.

X. God, the wise and good Householder, hath oontrived the situation of his family, near a4joining to these great coveniencies, of still and standing pools, pleasant and gliding streams, constant rising and issuing springs, for increase of knowledge, and standing laws ^d government I establislnDg the truth of religion and piety, as pleasant streams, and issuing springs, for increase if knowledge.

XI. God, the great and wise Householder teacheth, instmeteth, gives forth his law, shows them what is good, and required of them ; charges

u 2

YIIL A good Householder keeps his place, leaves not his family when discord happens amongst them; he accounts it his work to heal and strengthen, not to destroy a house.

IX. A good Householder lays out ground for lus servants' employ* ment, and fiunily's supply; one place for a vine, and another for a garden, with others for fields and meadows, for hay, &c,

X. A wise and good Householder contrives the best situation, as weU as the best methods of accommodation, for his household; pknts them as near as may be to pools, rivers, pleasant streams, and fhiit-fkd springs, where such are, or nay be formed and made.

XL A wise and good Householder teacheth and instructeth his house-liold in good manners, and fit be-

GOD AN HOUSEHOLDER.

[booku.

METAPHOR.

haviour; shows faults, and dislikes uncomely and debauched actions fmd examples, is angry at reiterated untowardness. Abraham taught his children, Moses instructed Israel, David taught Solomon, was angry with Absolom, as Eli with his sons.

Xn. A good and wise Householder loves his household with a natural and paternal love.

vation and security of his family, in respect of health, and safety against thieves and enemies; sends for a physician, as soon as he finds any ill; orders the doors and gates to be kept fast vnth bars and locks.

PARALLEL*

his family to walk by the examples of the best, to walk in wisdom, to give no offence, to hold &st that which is good. God is troubled (as it were) and angry at great miscarriages, and un« seemly actions, grieved (if I may with reverence so sp^) at his very heart, with particular instruments, angry mih not only some, but even the whole household, when the offenders will not reform.

XII. God loved all his creation; when he looked upon it, and saw all to be good, he could do no otherwise, angels, men, beasts, creeping things, fowls, and lidl inanimate things. The

church he loves on new terms: ** The Father himself loves you, because you have loved

me, and beUeved that I came forth from God.'* Xin. A good and wise House XIII. God sent Moses to Israel, when side of

holder takes care for the preser- oppression in Egypt, when corrupted with sia in

the wilderness, about the calf, and had need of purgation; Abigail and Nathan to David, on the same account; Elijah to Israel and Ahab,as well as he had before sent Samuel to David. Peter's advice is, to *^ cleanse from all filthiness of flesh and Spirit." He takes care for their security, and manifesteth this care diversely, gives cautions to take heed, puts their enemies in fear;

sometimes restrains in time of pursuit of seeming advantages; orders doors to be shut, till

the enemies disappear, and the indignation be overpast

XIV. A good Householder bears, XIY. God hath to admiration showed his and forbears long, is not rash and patience and long-suffering to his church, to the

whole world, to the whole fiunilies of the eartli. He gave the old world one hundred and twenty years; bore long with the murmurers of Israel in the wilderness, was forty years grieved; suffered Jerusalem long before the first captivity, longer before the kst by the Romans; gives Jezebel, and mystic Babylon, time and space; spared a sinful world in general, above five thousand years.

XV. A wise Householder is not XV. God will not be always wroth, lest the always wroth, retains not anger object of his wrath should fiul before him! retains not anger for ever, takes immediate notioe of returns, and forthwith proclaims peace and reconciliation.

XVI. God is plenarily qualified with bowels of compasnon and tenderness towards his people: " I have seen the afiSiction of my people, and am come down to deliver." " In all their afflictions he was afflicted." ''My bowels are afflicted for him.'*

" He pities them that fear him/' ftc. Exod. iii. 7, and vi. 5, Isa. Ixiii. 9. XVU. A great Householder gives XVII. God loads (as it were) with benefits,

reiterated instances of his favours; speaks oonKfortably, bids others speak comfortably

as fh>m him: " Speak comfortably to Jerusalem f* ** Let us reason together " smiles invisibly by providence, invifiiblybygraoe and Spirit; hears prayer in an accepted time, bdpt np his ehnrch and people when they fall: Aaron, rose up by his help; God

raised holy David when he fell, Peter in like manner: which confirms the word of his

servant, Ae.

XVIII. God demonstrates the great danger of disobedienoe, with all plainness, by words at length : " If thou doest evil, sin li^ at the door :'* all the curses of the book light on the children of

hasty, but meek and patient under present provocation.

out of spite, soon becomes reconciled, upon submission, and using means of pacifieation.

XVI. A good Householder is full of S3^pathy, is much concerned and grieved, when things go ill, and are out of order.

he is familiar with his fomily, speaks to them, and smiles on them, hears them when they call, helps them up when they fidl.

XVUI. A wise and good Householder deals plainly and uprightly with his family, showeth them the danger of di^^obedience, both to

BOOK n.]

OOD AK nonSBBOLDEB.

293

METAPHOR.

duldren and senrants, hides no-tbrng from them that may be far their good ; lets his servants bow, that if they obey not» he will torn them oat of service; and dnl<iren if they are disobedient, they will not only be beaten, but also dbpossesaed of many privil^es and inheritances.

PARALLEL.

disobedience, who are separated to evil, and de* stroyed if they do wickedly: he that sins shall die: if you remain disobedient, he will not prevent your ruin: He will^ not hear your call, but laugh at your calamities, and rejoice when your fear comes, Prov. I

XIX« A good Householder en-coorages his fiimily by present re-Tuds, and future promises; he pays his servants well for their Tork, gives his children pronuse of revaid, even an inheritance.

XIX. God suffers none to labour in vain, nor spend their strength for nought in his service. He doth good unto all; his tender mercies are over all his works: He makes one day in his courts, better than a thousand elsewhere. And the church said, it was better with her when she abode under his conduct, than when she left it. " He will give

grace and ^ory, and no good thing will he withhold firom them that walk uprightly." XX. A good Householder gives XX. God in love and futhfulness doth cor-

correction in season for fiuilts com* rect, rebuke, chasten, and afflict his people for their

profit. " In very faithfulness hast thou afflicted me." Whom he loves, he rebukes and chastens, to make partakers of his holiness: the fruits whereof David expressed, " It viras good for me that I was

tSeted," PsaL crix. 71. Thus when men are in heaviness through many temptations,

tb« rod drives oat ill dispositions, and is a good remedy to cure folly, &c.

mitted: ftthera after the flesh, and aa^rs, chastise disobedient ones

&r£nlts.

XXI. A Householder is so pru-^, ffloderate, and gentle, in hb Administration of severity, that there is no cause of blame and cen-Bse; his equity and authority justify ^vays.

XXI. God renders not to any man more than is right, that he should enter into judgment with God ." he layeth judgment to the line, and righteousness V> the plummet:" extenuates to offenders, rather gives less than more: in the midst of judgment he remembers mercy. He debates in measure ; and as to the justice of the cause provoking,

9 measore of punishments, he appeals to the justice of their own minds: " Are not my

wajs eqnal, and yours unequal ?' Ezek. xviii. 29. XXIL A good and wise House- XXII. This hath been the common way of

MAan when any are obstinate, God's dealing with men, as well laige congr^-

tions, as particular persons; " I vnll hide my face

vitiidnws the manifestation of for-ffi^ goodness, favour, and de-^; for if after all good means ^ frmtlessiy, they vdll not be ^^f^smed, then be frowns on them, aod cannot show his countenance as it other times.

XXm. A wise and good House-l^liler will maintain his own rights against mvaden, and keep up his i&terest according to law and justice, >ad the use of reasonable means.

XXIY. A vrise and good Honse-Mler brings all the spoil taken ^ his enemies, and all the fraits of his land, into his own house* imld; there are his tn^hies, and ^ fruits of his labour found.

XXY. A wise and good House-M^ shuts all unruly persons out ^ doois, to preserve peace and

firom this generation," &c, ** Thou art a God that hidest thyself " &c God left Saul when obstinate, and would not be found of him in distress. When God leaves a people or person, they lose their strength, and come to shune and misery. *' Woe to him that is alone."

XXIII. God hath maintained the lot of the righteous throughout all generations, kept up his church from fallug, contrived a seed to serve him. He will not suffer the gates of hell to prevail, nor overthrow his family.

XXIY. God brake the head of the Leviathan, gave it to be meat to his people in the wilderness; cut Rahab, wounded the dragon, overthrew great kingdoms and armies, &c., gained victory over mighty kings, and brought the fruit of all his works into his church; there are his worthy acts, doe-trine, and book of the acts, and examples of all liis servants, Heb. xi.

XXV. God shut angels out of heaven, to preserve peace; sent Cain to the land of Nod ; shut the old world out of the ark; put Saul out

OOD AN HOUSEHOLDEH.

[book U.

METAPHOB.

prevent disturbance. David wotdd not let a wicked man dwell with him, nor a liar stay in his house. Some will divorce a wife, when she proves treacherous. Abraham turned or cast out the bond-woman and her son.

XXVI. A wise Householder sometimes becomes an enemy to diose of his own family, when his patience is abused, and they stand out by large provocations.

PARALLEL.

of the kingdom; puts a difference between Egypt and Israel; secludes Hymeneus and Philetus, hypocrites and heretics, and all unclean persons, that the peace of the family may be preserved; hath threatened, they that trouble it shall bear their judgment whoever they be. God divorced the church of Israel, &c.

XXVI. God upon this ground hath (though he accounts it his strange work) turned to be an enemy to those of lus own household; and hath

not only cast them out, but drawn his glittering sword, made sharp by whetting, bent his bow, and prepared his arrows upon the string; made sick

in smiting, and utterly destroyed, as in the case of Israel, Judah, and Jerusalem. XXVII. A wise and good House- XXYII. God sware in his wrath, that they

holder doth in his wrath sometimes should not enter into his rest; and left them to expectation of fiery indignation.

swear against reconciliation, and future acceptance.

XXVni. A wise and good Householder, sometimes and in some cases, casts off all care and pity, 80 as to interpose against evil or dangers that may befal from without, but gives up to fearful ruin.

XXym. Thus God dealt with Israel and Judah, gave Jacob to the spoil, and Israel to the robbers, and waa so far from intezposing between them and danger, that he gave them up to fearful ruin from the Chaldeans, and to the Romans, in the time of Josephus; declaring that his eye should not pity, neither would he have mercy. And as to particular pezsons, David told Solomon, that if he forsook God, God would cast him off for ever. Thus those are confounded, even as Judas Iscariot was, and as Jesus Christ speaks of the branches that abide not, '* They are cast off, and men gather them," and they come to burning; and as salt^ when good for nothing, is cast to the dungfaiU, and trodden under foot.

XXIX. God, that he might be justified in all his actions, hath appointed a genend judgment, to bring forth his works and actions, that he may clear himself, and overcome when he is judged. Hence it is said, " He hath appointed a day in which he will judge the world in righteousness,'' AAs xvii. 31; call idl his Household to account before the

angels, and there make his justice shine as the sun at noon, in respect of all his providences and dispensations.

XXX. Grod certainly rewards all men for welldoing, both in this world, and that which is to dome. '* Verily, shall one say, there is a reward for the righteous, when there is a God that judges in the eturth:" ''The righteous shall be recompensed in the earth." " Godliness hath the promise of the life that now ia, and that which is to come.''

XXIX. A good and wise Householder is ready to have his actions tried, and refuseth not to come before a judge, or before the determination of tolerable indifferent persons.

XXX. A good and wise Householder renders rewards and encouragement to his family, and servants that do well: " Be thou ruler over much; enter into the joy of thy Lord."

METAPHOB.

I. An Householder in this world hath but a small family, though never so great a person: Solomon was the greatest we read o^ yet small in comparison, &c.

their meat in due season; He makes and unjust.

II. An Householder in this world is but a steward under another, &c.

DISPABITT.

I. Godhatha very great fimiily, as numenNB as the stars, or the sand of the sea: *' The God of the whole earth shall he be called:" "The earth is the Lord's and the frdness thereof." The fathers and the children are all his, and the whole world receives great benefits by him, Ac. He gives all the sun to shine, and lie rain to fieJl, on the just

U. But God is absolute Head and Lord, un-der no commission, neither in subjection to any.

BOOS n.]

GOD AN HOUSEHOLDEB.

295

HL An Householder in this world v^ts wisddm, and may be defecthre is respect of govemment over his

TV, An Houaeholder cannot of bimsdf w>Akft lif« &mily.

V. An Householder in this world cannot eommoxucate strength, nor secnie from falling by sickness or death, till they luive finished the work which he hath committed to thsuL

YL An Householder in this world may be taken away from his house-bcM by homan force, or by sickness aad death.

ML An Householder in this world may be from home, about other busmess^ not all times doing hi3 family good.

niSPAKITT.

ni. God is infinitely wise and good, perfect in knowledge, hath all treasures of wisdom and knowledge, hath depths of wisdom and knowledge, unsearchable, and past finding out It is impossible for him to eir or miscarry in any case, his way is perfect.

lY. But God is the Maker of his family, fix)m the highest to the lowest; '' Thou hast made us, and not we ourselves," &c.

v. But God is able to make all grace abound, to make the arms of their hands strong, to renew their strength like the eagle: to make the weak become as David, and David as the Angel of God; 80 as to run and not be weary, to walk and not faint

VI. God is always abiding, as he hath no beginning of days, nor end of life: He is the eternal and ever-living God.

Vn. God is never from home about other ha* siness, cannot be out of the way of doing his family good; because everywhere present, on earth as wdl as in heaven: He fills his own work, therefore, promised to be with them in the

fire, and in the water, and promised never to leave them nor forsake them. VIIL An Householder in this YIII. But Crod, the Keeper of Israel, neither

VTfid, though he be at home, and slumbers nor sleeps; for night and day, the dark

and the light, are alike to him; and between the land and Uie sea there is no difference: '' For his ways are in the dark, in the deep; and his footsteps are in the mighty waters.''

IX. But God, yea, the omnipotent God, cannot be invaded, nor carried away captive; he keeps his place, and is immoveable. None hath an arm like God; and by strength, nor no other way, shall any prevail over him. God is omnipotent, powerful, invincible, &c.

X. But God, the Preserver of men, and of the souls of his saints, can so preserve in peace, that none dares approach to rob his family of it God gives his family consolation and good hope here»

^ reward or inheritance hereafter, which shall never &de away, nor be tidcen from them.

weO, yet he may be asleep, and evil eome in the same instant

IX. An Householder may be ta-k^ Bvay captive, or forced to fiy hm his ^mily: though as vali-^t as David, as wise as Solomon, as ^Ksx and mighty as Belahazzar and

X An Householder cannot always pnsnre his family in peace, nor give (ban everlasting rewards.

IHFE&BNCES.

1. If God be an Householder, we infer against Epicurus, that he is and must be con-ccned m the aJfiurs of this lower world ; why otherwise should all things look up to him, ^ the Psalmist saith ? and how should they be cared for, and provided for, as Christ him-^K and St Paul aver ? God gives not his Spirit once, and no more; but it is given to his people daily and hourly; it is he that gives us our daily and oonmion bread, and taketh c^of m, ^bc

2. We infer, how greatly ignorant most of the world are, in that they do not account it a great privO^e to that under the conduct of God, and enquire what they should do to F^hhn.

2. What a mi^ity blessing and privilege they have who are under his conduct, that is ^e to do all manner of good for them in this world, and reward them with everlasting life in the world to come.

4. How miserable they will be that are cast out from his care and conduct, or that ^ ^e out, and come not in by accepting his terms, and endeavour to please him> to ki»w God in a way of love, and be carefiS to concern themselves with him, &c.

GOD COMPAKED TO A POTTEB.

[book H.

5. It is of absolute necessity and oonoem, for all to hasten, to oome, and reconcile them-selves to him, that they may be admitted into his feiyoiir, j» the beloved ones of his &mily and household. Their standing out inevitably incurs misery, for there is no safety oat of his service and favour; " There is no peace to the wicked, saith my God."

GOD COMPARED TO A POTTER.

" We are the clay, and thau ari mr Potter; we are aU ihe work of ihy hand,'' Isa. hiv. 8. " HaOi not the Potter power over the clay ?" &c., Rom. ix. 21.

AcGOBDiNG to the usual method of Scripture metaphor8,we find the Lord set forth under the metaphorical notion of a Potter, which shall be illustrated in the ensuing parallel.

METAPH0&.

I. A Potter is an artificer, an artizan or workman, one skilful to work in earth, or to form and make pots, and other vessels of day.

IL A Potter prepares his day or matter first, of which he intends to make bis vessels; and when he hath made it fit, and ready for the wheel, he goes to work.

ni. A Potter projects beforehand, what kind of vessel he will make of such clay; he hath the form and fashion of it in his mind, before he goes to work; nay, (and it may be) makes knovm what a vessel he will make.

IV. A Potter makes vessels of divers sorts and sizes, and for several uses; some are for more honourable and noble services than others.

V. A Potter finds sometimes, that \9iiilst he is forming and fashioning his work upon the wheel, the vessel is marred in his hand, and then he makes another vessel of it, as seen^eth good to the Potter, Jer. xviii. 4

VI. " A Potter hath power over the clay, of the same lump, to make one vessel unto honour, and another to dishonour," Rom. ix- 21.

nable sins, vessels of destruction, he is VII. A Potter takes great care of the vessels he hath made, and bestowed his labour and pains upon, that they may not be broken;

PARALLEL.

I. God is the Maker of all men and things that ever were, or shall be.

U. God created or prepared the earth, the day, before he formed man, and out of it was he made: " And the Lord made man of the dust of the ground,'' Gen. ii. 7.

m. *' Known unto God are all his works from the beginning." He contrived in his eternal counsel, what a ]&nd of creature he would make man; nay, at the time of his formation, he dedai^ what a rare vessel he should be: ** Let us make man in oiur own image, after our likeness; and let him have dominion over the fish of the sea, and fowls of the air," &c,

IV. God makes vessels of divers sorts and sizes: all men are not of the like stature and beauty in their first formation; neither are they so, as tibey are made or formed anew in Christ Jesus; for some vessels are designed by the great Potter to contain the golden oil, and soul-enriching treasure, for the emptying of them into others.

V. (jod sometimes, whilst he is at work to form and fashion a soul for his own use, by the preadiing of the Gospel, linds the vessel marred in his hand, the clay yields not, nor is pliable; and finding it wiU not be a fit vessel for honour, he makes a vessel for dishonour, Rom. ix. 21.

VI. God may do what he will with a rebellioas people, that are as a lump of pollution in hia hands, as the house of Israel was: if he forms and fashions any of them to be vessels of mercy, it is infinite grace; if he makes some of them, through his long sufferance, and for their abomi-

just, Rom. ix. 22,

Vn. God takes great care of those pots or vessels he hath made, nay, twice made, or formed for himself: he gives a charge concerning them, and rebukes kings for their saJces; saying," Toacb

BOOK n.]

GOD TO THE WICKED IS A CONSUHINa TIKE*

297

XBTASHOB.

PABALLEI..

for they are Inittle ware, and'^he is greatly affended with sacb as strive to da^ them to pieces.

39

METAPHOR.

L A Potter hath not his skill in makiDg Teasels from himself, hat is taught by some other man.

DL A Potter many timea wants skin IB framing of some carious T^sels, and not only so, hat care; and by this means the vessel is marred, and q>oUed in his hand.

in. A Potter makes not all the resseb, which are apon the wheel for his own. use and profit, hut for the use of others.

IV. A Potter cannot make vessels, unless he hath day or matter to make them ¥nth, or to work

I^OD.

Y. A Potter nutkes vessels that are very defective, as they first come (ff the wheel

not mine Anointed, do my prophets no harm, 1 Chron. xvi. 22. The devil and wicked men shall one day go to wreck, for that violence offered to those curious vessels that God hath pre* pared to glory: " But he that troubles you shall hear his judgment, whosoever he he," Gal. v. 10.

DISPARITY.

I. Ood hath his wisdom of, and from himself.

II. God is infinite in wisdom, loveth all things he goes about, and his care is accordingly; a God that is never unmindful of the work of his hands; so that if any vessel is broken, the friult is not in him, but either in themselves, or some cursed enemy.

m. God makes all things for himself, ** even the wicked for the day of wrath."

IV. God first made the clay, he created the dust of the earth, and then out of it made or firamed man.

V. God never made or framed any vessel, but as it came out of his hand it was well done, without fault or blemish: " And God saw all the work of his hands, and behold it was very good."

APPLICATION.

1. Is God the Potter, and man the day ? This may teach men to lie low before the God of heaven and earth; what is the clay in the Potter's hand ?

2. Yi/e may infer from hence, that man is not made for himself, hut for some parti-colarine.

3. And 8inoe«tfae glory of God was the principal thing he designed, in making and forming of us; let us see we do not rise up against him in a smful way, to his dishonour.

4 Yon may know from hence how frail and brittle man is, sooner broken than a Potter's vessel. See more under the Metaphor of Vessel.

GOD TO THE WICKED IS A CONSUMING FIRE.

" For our God is a oonawming fire^ Heb. xii. 29.

We meet with many metaphors in the sacred scriptures, which set forth the tenibleness of SB angry God to impenitent sinners, but none more dismal nor terrible than this: " For <vr God is a consuming Fire."

Oinerve. The great God is not only in seripture-phrates compared to a fire; hut lie is compared (with respect to wicked men) to a devouring or consuming Jire,

Amongst the metaphors taken from elementary things, we find that God is called Fire, yea, a consoming Fire, Deut. iv. 24, ix. 3., and xxxii. 22, Isa. x. 17, and Ixvi. 15,16, £zd(. xzi, 31, £c., which denotes his wrath against sin and wicked men; in whose power it is to coosome those miserable persons against whom it bums, as fire does stubble, ear other oomhostihle materials. See Psal. xviii. 8.

GOB TO THK WICKED IS A CONSUMING IJKE.

[book n.

XETAPHOB.

PABALL&L.

I. A consaming Fire is very dismal; when it breaks out in a town or city,whatafirightfulcryitoausethI what wringing of the hands ! men tremble, women miscarry, children screech oat: it frightens the fowls of the air, the beasts of the earth; it tarns all faces into paleness, and makes the inhabitants to run together in heaps, in confusion. How amazing were the flames of Sodom, and how terrible is the burning of mount ^tna.

it; but all are, as they jadge, very safe and secure: yet in a moment are they surprised, when nothing but horror and amazement is in the streets.

I. When the consuming wrath of God fnrioosly breaks out upon a people or nation, it caoseth dreadful horror; when it seizeth upon the ungodly, it maketh the stoutest heart to quake and tremble, and it maketh the stoutest hands to become feeble. *' At hm wrath the earth shall tremble, and the nations shall not be able to abide his indignation: it poureth out a fire, and the mountains are thrown down before him. Can thy heart endure, or thy hand be strong, in the day when I oonteod with thee ? Who can stand before his indignation ?" Jer. X. 10. 0! how will the wicked fly together in holes, and quiver like a leaf, and "cry to the rocks and mountains to fiedl upon them, and hide them from the fietce of him that sitteth on the throne, and from the wrath of the Lamb," Rev. vi. 16.

11. AFire breaks forthsometimes II. God, like a dreadful and unexpected Fire, very suddenly, when none think of breaks out sometimes suddenly upon the ungodly.

How surprising was that sudden and tenible

hand-writing on the wall against *Belshazzar,

when he was drinking wine in bowh ? Dan. t.

5, 6. " Immediately the king's countenance was

changed, and he was troubled m his thoughts, so

that the joints of his loms were loosed, and his

knees smote one against the other." *' When they cry peace and safety, then sadden

destruction cometh,astravailuponawoman withchild,and they shallnot escape,''1 Thess.v.d.

lU. A dreadful Fire sometimes - HE. God cometh sometimes upon men in tiie

breaks out in the night, when night of their ignorance and unbelief: they lie

on their beds of ease and carnal securi^, and will believe no danger, nor fear the evil that is jost at the door, though it be told them. Doubtless Lot foretold the people of Sodom what was com-ing upon them, as Noah did to the Old World but they regarded it not; now, in the time of their ignorance and darkness, though it were about the rismg of the sun, the Lord lained fire and brimstone upon them.

IV. God, when he breaks forth in wrath and fiiry, makes most lamentable desolation. Saith David, " Thine hand shall find out all thine enemies; thou shalt make them as a fiery oven in the time of thine anger:" " The Lord shall swallow them up in his wrath, and the Fire shall devour them," I^ xxi. 9,10 ; and in another place, " Gome, see what desolation the Lord hath made in the earth. Oar God shall come, and shall not keep silence; a Ere shall devour before him, and it shall be very tempestuous round about. Behold, the name of the Lord cometh from a&r, burning with his anger, and the burden thereof is heavy; his lips are foil of indignation, and his tongue a devouring FIk*" Psal. 1. 3. And again " Behold the Lord will come with Fvre, and with chariots like a whirl-wind; to render his anger and fbry, and his rebukes like flames of Fire," Isa. Ixvi. 15. There is a day near, when the terrible God will arise, and show himself in this dreadful appearance. ** He will gather the nations, and assemble the kingdoms, to pour upon them his indignation, even his fiwoe anger; " All the earth (saith he) shall be devoured with the fire of my jealousy," Zeph. liL 8.

V. A consuming, raging, and V. God wiQ spare the mighty and honoorable devouring Fire spares none, no- of the earth, no more than the poor and contempt-thing that stands in its way; it tible ones; the king on the throne must ^

men are asleep; yea, many times they awake with nothing but fire ab(mt them, and can hear little else than the hideous cry, fire, fire, fire, in the streets.

IV. A consuming Fire destroys exceedingly, it overthrowsfamous citiest bums down houses; it makes your marbles, and other curious wrought stones and bricks, to fly; it lays all desolate before it, and makesafenced citybecomeasaruinousheap. What ruin did it make on Sodom and Gomorrah, and the cities about them? What in London, and in many other cities and towns, that might be mentioned, to eviace the outrageous cruelty of fire ? &c.

000 TO THE WICKED IS ▲ CONSUMING FIBE.

290

HKTAHSOB.

PABALLSL.

vin spaie the palace of a prince, DO more than the cottage of a peasant; gold and sSyer are melted by it, as well as brass and lead: the strongest castle, and best fortification most down before it; it torus all into dnst and mbbish; cedars and mighty oaks are consumed before it

vengeance be brought Jown and consumed, as well as the beggar on the dunghill; the gallant citizen, as well as the inferior countryman. The greatest courage then will fail, and the strongest fleshly coi&dence then will signify nothing. ''The day ofthe Lord of hosts shall be upon eyery one that is lofty, and upon eyery one that is proud, and lifted up, and he shall be brought down: upon an the cedars of Lebanon, that are lifted np, and upon all the oaks of Bashan: upon all high moontains, and upon all the hills that are liSfted up; and upon every high tower, and apon every fenced wall, that is lifted up with the haughtmess uf man, shall the fierce in-dignadbn of the Lord be kindled, even to the bearing it down, and laying it down, and kjing it low, even to the dnst; and the Lord shall be exalted in that day." " The mountains quake at him, and the hills are melted, and the earth burnt up, (or, is burned up.) Bat the whole earth shall be devoured by the Fire of his jealousy; neiuier their gold nor slyer shall be able to deliver them in the day of the Lord's wrath," Isa. ii. 12—17, Zeph. L 18.

rV. Wicked, profane, and ungodly men are fit matter and ftiel for wrath of God to take hold of; and when they are piled together, with the horrid guilt that is upon theur consdences, what a dre^ul Fire will there be I ''Whilst they are thus folden together as thorns, and whilst they are drunken as drunkards, they shall be devoured as stubble fuUy dry/' Nahum L 10.

VL Wood, hay, and stubble, are fit fael for a consuming Fire to seize upon; and such things as are combustible make it bum the vehemently. And if high

mtxt

sod Strong towers cannot stand befirre a consuming and devouring Tm, how is it possible for briers sod thorns?

VIL A dreadful Fire, when it breaks out, turns all joy into sor-niw; it makes a day of mirth a ^y of mourning, and makes rich mea poor: nothing impoverisheth apenon or people more than a con-sasingFite,

Tm Fire, of all elements, doth no6t cnielly and dreadfiilly torment. If a man or woman be cast into a fire. That intoleiBble pain and anguish doth it pot him to I Hence the bloody persecutors have found out, by their dia-boliol art, those cruelties, to bum in dreadfiil fires the bodies of God's childrea, thinking they could not put tbcm to more exquisite pain and tor-sent : yea, and the punishment of the damned is set forth by Fire, because ikitbiQg is more terrible to think upon,

Vlt. The consuming wrath of God, or those plagues of his fury, when he rises up to contend witib the wicked in a way of vengeance and indignation, with a person or people, turns all their joy into mourning, and a bitter day. I will (saith God by his prophet) undo all those that have afflicted thee, Zeph. iii. 19. The fire of God's wrath will utterly impoverish all the wicked of the earth, &c.

ym. "It is a fearful thing to fall into thehands of the living God," viz. God being a consuming Fire; in respect to this the apostle spake these words, '* For our God is a consuming Fire'' If it be terrible to have a finger, foot, or hand to bum off, or to hear that our bodies must be cast into a furnace of boiling oil, or into a fierce devouring Fire; how then can sinners bear the thoughts of falling into the hands of the dreadful and terrible God, whose incensed wrath is ten thousand times worse, and more intolerable, than any Fire that ever mortals saw, or that ever any were cast into ?

^ to be cast into a furnace oiFiie ;

thnagh oatural Fire be so dreadful, yet hell-Fire is much more dreadful and tormenting.

IX. A consuming Fire lays waste, and makes desolate in a ^ toe; in a few hours, what ^^SKRis towns have been oonsum-^ to ashes? In the fatal year of 1^, what dismal ruin and de-^"i^&xi was made in Lond(Mi, by

IX. God, when he goeth forth in vengeance, will destroy mightily, and in a short space, when he rises up to set on Fire the briers and thorns of the earth. " Through the wrath of the Lord of hosts is the land darkened, and the people shall be as the fuel of the Fire," Isa. ix. 19. *' Now wiU I (saith God) arise, and devour at once." Destruction

4K>D TO THE WICKED IS A CONSUMING FIRE.

[book n.

METAPHOB.

the last great and fearfdl conflagration ! There were above thirteen thousand houses burnt down, and turned to rubbish and ashes, with eighty-seven parish-churches, and six diapels, besides the exchange, and many stately public halls, and magnificent buildings; in all amounting to the loss of near ten millions of pounds sterling.

and devour his thorns and his briers in

BISPAKITT.

is coming upon the wicked of the eartli; destmcdon upon destruction in a moment will come upon then. Rev. xviii. 8. Let Mystery Babylon look to it! this fire will kindle very suddenly upon that great city, in a more terrible and irreparable manner, than her agents have done upon our metropolis; yea, and her plagues shall come in a day, death, and mourning, and famine, and she shall be utterly burnt with fire, " And let the sinnen in Sion tremble; for the light of Israel shall be for a Fire, and his holy one for a flame, and it shall bom one day," Isa. xxxiii. 14.

There is vast difference and disparity between our common elementary Fiie^ and the Fire of God's wrath.

BISPABITT.

I. The Fire of God's wrath is divine cr spi-rtual, and so takes hold of, or kindles upon that which is of an immaterial and invisible sid»taiice; it seizeth upon spirits, torments devils, and the souls of men and women; it kindles not on external matter only, but on internal also.

n. The flames of God's wrath upon the sool cannot be seen. A man may have a Fire boni-ing in his conscience, like timX of Francis Sjura, and yet by looking upon him, you cannot see what ruin and desolation it makes there.

III. God is such a constuning Fire, that when his incensed wrath is kindled in good earnest, with a design to bum up and destroy, none is able to overcome, and put a stop to it; all the ways and means then that sinners can devise, will prove insignificant. It is not repentance, nor floods of brinish tears, that can put out, or lessen the burning of this divine Fire. Itistrue,

that when his wrath is kindled but a little, and before the day of grace is over, his anga may be appeased: but when he lets out the greatness, yea, the deluge of the vials of bis wrath, 01 then it will be too late.

IV. The Fire of God's wrath shall never be extmgmshed. " Behold, thus saith the Lord, mine anger and my fury shall be poured out, &c,, and it shall not be quenched," Jer. vii. 22. " Fire is kindled in mine anger, and shall bum to the lowest hell," Deut. xxxii. 22. And it is said," And they shall go forth, and look upon the carcases of the men that have transgressed against me; for the worm shall not die, neither shafi the fire be quenched ; and they shall be an abhorring to all flesh," Isa. xlvL 24 " There the worm dieth not, and the Fire shall not be quenched," Mark ix. 43, 48.

METAPHOB.

I. Fire is natural and elementary, and so consequently can only seize on or consume things that are visible, of external or temporal substances; it destroys that only which is fit fuel for it,whilst kept tmder.

n. The flames of a burning and consuming Fire are always seen, and the ruin that it makes are obvious to the outward eye.

m. A consuming Fire hath often l^n overcome, and put quite out, by engines, instruments, and industry of man; when it hath burned vehemently, a stop hath been put to it, and fiirther danger prevented.

IV. Fire is not unquenchable: though the burning of mount ^tna, and other burning mountains, where there is much brimstone, and other sulphurous matter, are impossible for man to extinguish, yet, they shall not bum always.

APPLICATION.

L If God be a consuming Fire, it is good to inquire, to whom he is so, and will be so terrible ?

I. To the Men angels, or damned spirits, who once enjoyed him as a gradons Head and Creator; but by reason of sm, not being contented with their first estate, were cast out of heaven, and must for ever undergo the incensed flames of God's wrath.

THE IBM OF OOD.

301

2. An profiine, debaached, and ungodly men, who are enemies to God and reli^on, who five like hrnte beasts upon the earth, who mind nothing but to satisfy their carnal q^petitaa, who wallow in the lusts of undeanness, drunkenness, pride, covetousness, &c., without timely repentance, as God is, so he will for ever be to sudi, a consuming Fire, Ac.

3. All persecutors, tyrants, murderers, whoremongers, and all such that destroy the saints of God on the earth; the beast, false prophets, and mystical Babylon; to all such, will God be continually a consuming Fire.

4. All rotten and hypocritical professors, and nnbelieyers, whether in or out of the pale of the church. Yea, let '* the smners in Zion be afraid, for feaifulness willsoonsur-prise the hypocrite," Isa. zxxiii. 14 Those without repentance must dwell with derour-ing Fire, aiul ererlasting burnings. How mauy times doth our Saviour say, that hypocrites aod unbelievezB shall have their portion in the Fire that cannot be quendied ?

5. To all backsUders, t^MMtates, and abominable revolters, will God be a consuming Fire, Heb. x. 26, 27.

But some may object and say, how can it be so, seeing God saith of himself, *^ Fury is not in me," Isa. xxvii. 4; and that one of his chiefest attributes is love; And that" God s» loved the world, that he gave his only-b^otten Son V Ac, John ilL 16.

Answ. God is set forth as, and said to be, a consuming Fire, in respect to his justice: God IS just, as well as gracious, a righteous and severe Judge, and he will deal with men according to the penalties of his just law: so that for rebelling against him, and not be-liering in the Lord Jesus Christ, his well-beloved Son, his wrath is kindled, and seizeth upon such men.

n. This terrible doctrine of God's being a consuming Fire, may justly strike terror iato the hearts of all ungodly men: the day is coming, that he will bum them up, and leave them neither root nor branch.

nL An u£e of consolation to the saints: this great God, w^o to the wicked is a con-soning ilre, to them is a loving Father, and a reconciled God.

THE ARM OF GOD.

«<

««

yind underneath are the everlasting Amu,'* Deut. xxriii. 27. Be thou their Arm every morning,'* Isa. xxxui. 3.

Sometimes by an anthropopathy, an Arm is attributed to God, by which we are to denote bis strength and power, because the strength of a man is known by the strength of his Arm, whether it be in labour, fight, &g., Exod, xv. 16, Job xl 9, Psal. Ixxvii. 15, Ixxix. 11, and Izxxix. 10,13, Isa. xxx. 30, and li. 9. Sometimes a stretched-out Arm is ascribed to him, tsPaaL cxzxvi. 11,12, Jer.xxziL 17. But here God is by a metaphor said to be an Arm; opoQ whidi we wiU produce the following parallel.

HKTAPHOB.

L The Arm is an essential and Boble part of man.

IL The arm is a very useful fimb or member of the body; what can the body do for itself, or other, that hath no Arms ?

in. The Arm guards, protects, defends, and saves the body from msDy blows, and other imminent

diUgl

PABALLEL.

I. Power is an essential of the Divine Being, or one of the glorious attributes of God.

II. The power of God is very useful and profitable unto the saints; of the same use that the Arm is to the body, is God to believers.

in. God guards, protects, defends, and saves the church, wMch is his mystical body, from those cursed assaults and blows of Satan, and other dangers they are exposed to in this world, Isa. iv. 5, Psal. xxii. 1, and v. 11, Isa. xxxi. 5.

THE ARM OF GOP.

[book n.

XETAVHOB.

IV. The Arm is a very useftil and ready thing to take hold of, and to bear such up that are weak and feeble. We commonly say, to such especially whom we dearly love, Tsike hold, and lean upon my Arm.

V. The body hath, and needs two Arms, and cannotby any means spare either of them.

VI. The Arm is not only ready for defence, but also to offend those enemies, that would destroy and rain the body.

" Thou hast smitten all mine enemies nngodly," Psal. iii. 7.

Vn. With our Arms we embrace our friends, and those wedearly love. Thus Laban embraced Jacob, Gen. xxix. Id, and Jacob Ids sons, before he died. Gen. xlviii. 14. It is a sign our wrath is padfied to those that have offended us; thus Esau embraced Jacob at their meeting. Gen. xxziii. 4.

Vm. The Arms of a mighty man are said to be mighty strong. Samson broke the two cord^ wherewith he was bound, the cords that were upon his Arms became as flax: and by the strength of his Arm, with the jaw-bone of an ass, he slew a thousand men, Judg. XV. Id, 14, 16; and afterwards overthrew the house where the lords of the Philistines were, Judg. xvi. 30.

IX. In our Arms we carry our weak and young children, if they cannot go; we, that way show our care and bowels of compassion towards them.

X. The Arm or hand is the instrument of action and administration, it is that by which all our works are performed; without Arms we can do nothing. There is a necessity of Arms, to get our bread, and afterwards to feed our mouths, Ac.

XI. A man usually stretches out his Arms, when he calls a child to him that hath been rebellious, whom he is willing to pardon.

P13ULLXL.

rV. God's power is useful and rea^, to bear up and support all sincere, though week and feeble saints; nay, there is none can go alone, walk and not stumble, unless God takes hold of them, Psal. xxxvii. 23. *' He led them (it is said) by the right-hand of Moses, with his glorious Arm," Isa. Ixiii. 12.

V. Wereadnot only of the Arm,but Armsof God-** Underneath are tiie everlasting Arms," Deat-xxxiii. 27. There is the Arm of his mercy, as well as the Arm of Ids power; and the churdi an by no means spare either of these Arms of God.

VI. The Arm of the Most High is not only for defence and protection to the churdi, but alao to offend and destroy her implacable enemies: ** He shall thrust out tiie enemy from before thee, and shall say, destroy them,** Deut xrrin. 27.

on the cheek-bone, and hast broken the teeth of the

vn. God, in Ids Arms of grace and mercy, embraces all those that submit themselves unto him in an humble and sincere manner; and by this, shows that his wrath is appeased. Aiid Christ is said to embrace the ^use: ** His left-hand is under my head, and his right-hand doth embrace me," Cant. ii. 6. As the heart signifieth inward love: so the Arm of Christ signifieth the manifestation of that love, saith a reverend author.*

vm. God is mighty in power; who hath an Arm like the Arm of God ? Job xl. 9. "Who knoweth the power of his anger 7" Psal. ex. II, or who can show the strength of his love? Eph. vL 19. There is nothing too bard for the Arm of God to do; nay, nothing is hard to him. Withhis Arms he will deliver his people: ** My own Arm brought salvation," Isa. Ixui. 5. With Uie strength of his Ann he will dash the wicked in pieces, and overthrow the strong-holds of Babylon: "I the Lord have spoken it, and I will do it," £2ek. xxxvi. 36.

IX. The Lord manifesteth his bowels of compassion and tender care over his poor, young, and weak children by carrying them in his Arms; '* He shall feed his flock like a shepherd; he shall gather the lambs with his Arms, and carry them is his bosom," Isa. xl. 11.

X. Without God we can do nothing, John xr. 5, He it is that works and labours for the good of his church: *' Lord, thou hast ordained peace for us; for thou also hast wrought all our works in us, Isa. xxvi. 12. He provides us bread, and then feeds us also: ** Open thy mouth wide, and I will mi it," Psal. Ixxxi. 10.

XI. God is said to stretch forth his Arms, when he calls upon rebellious sinners, showing bow willing he is, upon their repentance, to pardon, and forgive them, Isa. Ixv. 2.

Aiosworth.

ICSTAPHOB. DXSPAJUTT.

I. The Arm of a man is an Arm I. The Arm of God is a spiritual Arm, and of flesh, and consequently may decay, cannot decay; all the attributes of God abide, grow weak, or be withered. and change not

n. Hie Arm of a man is short, IL God's Arm is not short; he can help and and cannot help at a distance; such save afar off, as well as near; and ten thousands ss is a man, sach is his Arm and at once, though they live in so many nations; power. " The Lord's Arm is not shortened, that he can-

not save," Isa. lix. 1.

m. The Arm of a man is weak. III. Crod's Arm is very strong, too strong for tnd maybe broken down by a greater the mighty of the earth; what is the Am of force; eaonot engage or encounter man to the Arm of God ? Alas I what can they with the powers of helL do ? He is able with his little finger to crush and

break them to pieces; nay, he is able to destroy all the powers of hell and devils in a moment. Peal. Ixxxiz. 10, 13, Job zL 9.

lY. The Arm of a man may be lY. God's Arm cannot be broken, nor cut off. broken, or eat off, and so become

V. The Aim of a man helps bat V. The Armsof God can help at all times, and for a time; he lives not always, and in every condition; hence called the " everlaiBting » caoDot help always. Arms,*' Deut. xxxiii. 27.

APPLICATION.

2. If God hath such a strong Arm, let sinners take heed how they provoke him against them; it is a dreadful thi^ (you may perceive from hence) to fall into the hands of the living God. " Do ye provoke the Lord to anger? Are ye stronger than he?^ 1 Cor. r. 22.

2. If God hath such a strong Arm, woe to the enemies of the church ? This may make Babylon tremble: " Her plagues shall come upon her in one day, death, and mourning, aad famine, and she shall be utterly burnt with fire; for strong is the Lord that judgeUi ber," Rev. xviii. 8.

3. If the church of God hath such Arms as you have heard, doubtless her enemies shall MTer prevail against her; it shows forth the security and safety of God's people; God is able to save and deliver his Church when he pleases.

4 Why should saints be afraid of man, and tremble at the Arm of flesh, who have an Arm of God to help them ? Job zl. 9. Have men an Arm like him ? Alas 1 their power H weak and vain. " There is no king saved by the multitude of an host; a mighty man b not delivered by much strength." As it b a great sin to trust in an Arm of flesh, " Cursed is the man that trusteth in man:" so it is a great evil and folly to fear what they can do. What hurt can the Arm of man do us ? They cay only kill the body, that is the most; and so far they are not able to go neither, unless God gives them commission.

5. How soon can God, if he hath such an Arm, break the Arm of the mighty; God can deal with the strongest Arm of flesh. ** Son of Man, saith the Lord, I have broken the Arm of Pharaoh king of Egypt, and lo, it sluJl not be bound up to be healed, to put a loQer to bind it, to ms^e strong to hold a sword," Ezek. xxx. 21. When God breaks the Arm of a haughty king, it is beyond the skill of his surgeons to set the bones, and nuJLe it whole agam. " The horn of Moab is cut off, and his Arm is broken," Jer. xlviii. 25. A savage beast (saith one) cannot hurt us, when the horn is broken; no more can a cruel tyrant, when his Arm of power is burst asunder.

6. If this be so, let us engage the Arm of God for us: if we can but get the Almighty to be on our side, we will not fear what hell or Rome can do unto us. Let us humble ^wsehres before him, and depart from iniquity; let us trust in God alone, and offend him (as we have done) no more.

7. If God bath such a mighty Arm, then let us all labour to trust in him. We cannot fsaith a godly minister*) trust creatures too little (as to success) nor can we trust God too nwch; tet us trust in God alone, and in no other strength but his.

8. This may stir 118 up to the duty of prayer, to cry mightily in onrdiBtresfles to God for help; let us pray in this time of need, as the Chnrch doth: " Awake, awake, put os strengdi, 0 Arm of the Lord, awake as in the generations of old: art thou not he tiiat hath cut Rahah, and wounded the dragon ?'' Lord, show forth thy might; here is aaotha dragon, a Romish and hloody dragon risen up against thy poor Chiurch, and it is in tbe power of thy Arm only to deal with him.

9. Seeing God haUi such an Arm, let weak Christians pray, that he would lead them, yea, carrying them in his hosom; and let us all daily he in the consideration and meditation of the strength and power of his Arm. We little consider and fear what God can do.

GOD COMPARED TO A TRAVAILING WOMAN.

" New witt I cry like a iravailmg Woman," Ac., Isa. zlii. 14

This is a kind of metaphor called an anthropopathy, as all places are that attribute aoj thing human to God. In this text we are to note, tliat his lenity, patience, and long forbearance, are changed into a seyere Tengeance; because a travailing Woman, thoogh in great pain, yet patienUy endures it, to the utmost extremity of her tluroes; and then h&Bg overcome by the violence of her pangs, breaks out into cries and vociferation: whidi most elegantiy expresses the patience and long forbearance of God, and the extremi^ of his wrath, when provoked, Psal. Ixxviii. 65, 66, Rom. ii. 4, 5.

METAPHOB. PA&ALLEL.

I. A Travailing Woman is in pain, I. Gon is pleased to speak after this mamier.u great pain; when pangs come upon if he were in pain: ** I will ease me," saith he, thee like the pain of a woman in " of mine adversaries, I will avenge me of mioe Travail. enemies," Isa. i 24. The adversaries of God

seem to hurt, and pat him to pain. *' In all tbar afiSictions he was afflicted," Isa. Ixiii. 9. When the foot is afflicted, the Head is afflicted; God is ipleased to condescend so low, as to sympathize with his Church; when she is pained, he is pained.

n. A Woman in Travail cries II. God will visibly demonstrate (to speak after out; her pains are so great she can- the manner of men) how Ids soul is pained tnA not refrain; her pangs make her cry distressed for his Church and people; hence, saith bitterly. he,"IwillcrylikeaTravailingW6man,''Isa.xliL14.

III. A woman in Travail strives III. When Crod stirs up himself, and begins to bring forth. to cry and roar, it is that he may bring forth deliverance for his church.

IV. It is not long when great lY. When God begins to roar in his thunder-pain and pangs come upon a Travail- ing judgments, pouring forth the vials of his ing Woman, ere she is delivered. wrath upon the beast, and to cry like a Travaiiiog

Woman, deliverance will soon follow the Church.

USE.

It shows the great affection and love of God to his people, the truth and certainty of their deliverance, and the utter confusion and down&ll of their enemies.

GOD A SHIELD.

'< The Lord God is a Sun and a Shield," Psal. Ixxxiv. 11. *' The Lord is my Shield," Psal. xviii. 2.

This term Shield is metaphorically attributed to princes and great men, PsaL xl^* 9, Hos. iv. 18, because they protect and defend their subjects or dependants from injustice and violence, as the Shield does the body from blows. For this reaion God is

BOOK n.]

GOB A SHIELD.

305

called a Shield, because he protects and secures his people from the attempts of spiritual iilveisazJeS) as well as temporal

IIETAFHOR.

L A Shield or Bnclder is for defence and safeguard of the body in tiioe of battle.

IL A Shield or Buckler is not only to defend and preserve one part of the body, bat every part; and not the body only, but the wkile armour also that a man hath. Hence it was made very laige, and for its largeness called Ovptos, from ftfs,agate or door, denoting that vhidi is krge and broad enough t>> hide or cover the whole 1x)dy, and shelter it from harm.

IIL A Shield is used to keep L^ part of the tody that is struck at by the enemy; it is a moveable peee of armour, that a skilful hand caatom this way or that way, to take the blow or arrow, according as he sets it is directed against him.

PARALLEL.

I. God is the defence and safeguard of his saints in all their spuritual war and conflicts, with the enemies of their souls.

II. God defends every part of the soul, he preserves our judgments from corruption, our wills from growmg stubborn and rebellious, our affections from being misled and ensnared with worldly objects, our consciences from defilement, and so the whole soul from the venom and poison of sin and Satan; and not only so, but he preserves and keeps our graces from decays and witherings. ** Thou, LcMrd, wilt bless the righteous; with favour thou wilt compass him about as with a Shield."

m. God keeps off the blows and fiery darts of the devil, from wounding that part or grace of the soul which is in the greatest danger. Sometimes Satan strikes at the faith of a Christian; God presently appears by his word and Spirit, for the strengthening of that. Sometimes the grace of love is struck at; God then presents immediately divme objects before the soul, and fibvs it more and more the baseness, deformity, and emptiness of this world, and thereby iacreases and preserves the love of the soul to himself, and to Jesus Christ. Agam, tht; wOl is aimed at, some temptations are laid to catch that; some commands of God caasot be obeyed without much self-denial, because they cross us in that which our ^'7n wills are naturally carried out very strongly to desire; so that we must deny our wills Mure we can do the will of God. A temptation comes very forcibly, when it runs with tijt* tide of our own wills, when it is to save our estates, children, or lives-from the danger <?f enemies. " What ?*' saith the devil, " wilt thou serve God, when he thwarts thee in frerj thing thou takest delight in ? If thou lovest any one thing more than another, presently he must have it from thee: no lamb in all the flock will serve for a sacrifice, ^t Isaac, Abraham^s only child, must be offered up. Gen. xxii. 2. No place will content Gfid, that Abraham should serve him in, but where he must live in bamshment from his ^er s boose, and all his dear relations. '' Wilt thou," said Satan," stoop to these low ^emtemptible ordinances, be a companion to these base, dispised, and persecuted peo-P|^? What, follow God, and yield to such hard terms as these are ?" Now God directs ^Binseif straightway by his word and Spirit, to preserve the soul from this terrible arrow, sboTiBgwhat reason there is that his will should be done rather than ours, and that we ^ loae nothing by suffering for his sake. Matt. xix. 29, and so make the soul willing t") yield to all his pleasure, as Abraham did. And this indeed of God's being a Shield oQto hiffl, was the motive that induced him not to fear: ** After these things the word of Ood came unto Abraham in a vision, saying, Fear not, Abraham, for I am thy Shield," Gen. XV. 1, as mnch as if he should say, I will defend and save thee from all the darts and pn)ws of thine enemies. By this Shield, every faculty of the soul, and grace of the Spirit, ^preserved.

METAPHOR.

I* A Shield is a defence or safest for the body.

II- A Shield or Buckler can-s&t defend every part of the body

« Oiice.

m A Shield may be beaten out <fa man's hand, and be rendered %yiy unserviceable to a man.

DISPABITY.

I. God is a defence and Shield for soul and body both.

II. God is a Buckler that saves and defends every part and faculty of the soul, at one and the same time; he is an universal cover.

III. God is a Shield that can never be rendered useless or unserviceable to a Christian that keeps close to him.

GOD A WAIL OF FIBE.

[book n.

METAPBOB.

IV. A Shield can (however) preserve from temporal enemies only.

DI8PABITT.

IV. God is a Shield or defence, that preserves from the power, and cruel assaults and temptations of the devil.

INFEBENCBS.

1. If God be the saint's Shield, let them take heed that they never engage their enemies without God.

2. This may greatly encourage the godly in their spiritual warfare, they have a sure Shield and Buckler, that will never fail &em.

3. Moreover, it may direct them to the right use of their Shield ; it is a great part of wisdom to know how to defend ourselves by our Shield, from Satan's assaults and the temptations of this evil world.

GOD A WALL OF FIRE.

" Thus saith the Lord, I vnU he unto you a WaU of Fire round about,** Zech. ii. 5. I will be unto her (that is, unto Jerusalem, or the church of God) a Wall of Fire, This metaphor is taken from those fires that people make round themselves, when they are cast into a howling wilderness, to secure themselves from fierce and devouring beasts; and they being within the said circle or Wall of Fire, no wild beast dares appoach them, &c.

This speech is a metaphor; and the epithet of Fire is added, to denote that God is the defender of his church, and a terrible Avenger, that will consume its enemies, as fire does any combustible materials, ftc.

METAPHOB.

I. A Wall of Fire is made for defence and security from adversaries, that are cruel, brutish, and merciless, as lions, bears, dragons, &c.

IL A Wan of Fire is a de-fence and security to people that live in a wilderness, when they are in danger of wild beasts, it abounding with such devouring and ravenous creatures.

IIL A WaU of Fire is for defence and security, when there is no other security to be had.

IV. A WaU of Fire is both for offence and defence; itdefends 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.

PABALLEL.

I. God is the defence and security of his people from the devil, that roaring lion, and old red dragon; and from wicked men, when for their cruel, brutish, devouring and merdless disposition, 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 shi^ of men, ready to destroy them.

in. God is a Wall of Fire and defence unto his people, their 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," Isa. bdii. 5.

IV. God is a defence to his church, and it 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 Eire to Israeli

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 battle T* Isa. xxvii. 4. The devils themselves tremble before his Sacred Majesty.

GOD A WALL OF FIRE.

307

METAPHOR.

PARALLEL.

Vn Those that are eiiYironed mvA aboat with a Wall of Fire, m Teiy safe in the midst of the potest mnltitades of evil heasts.

Vin. Nothing will keep off (as Btuialistsohserve) erael and devoor-Dg beasts, bat a Wall of Fire.

VU. Those that are surrounded ahout on every side, by the power, wisdom, and merciful providences of the Almighty God, this great Wall of Fire, need not fear devils, nor hrutish men, though never so cruel and bloody.

YIII. 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

Mil. Therefore, God walls his people round about in a wonderful manner, that men can"*

lot find, Bor 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 va-^ liant and courageous, saying, ** I will not fear ¥rhat man can do unto me," &c.

DL Tbofle that are environed rmnd by a Wall of Fire, are not ndy safe from enemies, but are ilsd theicrby kept warm from piercing-nli

I. Thosethat see they are com-fasaed about with a Wall of Fire, ire Bade Toy fearless and coura-{eoiB thereby.

3CSTAPHOR.

L A Wall of Fire is made of flitwird materials, viz. wood, or such likefaeL

n. A Wall of Fire properly is to secure the body from ravenous, vOd, and devouring beasts.

UL A WaU of Fire may be qoeiKhed, or for want of fuel go <nt; and 80 those that were secured If it,may be exposed and laid open to the rage of cruel and merciless kists.

DISPARITT.

L God, who is said to be a Wall of Fire foi^ defence of bis people, is the Maker of all things: ** By him all things were made," &c,

n. God is a Wall or Defence, to keep safe and secure both body and soul, not only from wiH beasts, but also from cursed men and devils.

III. This Wall of Fire can never be quenchecf, nor go out, whilst there shall be any wild beasts, and devouring and bloody persecutors in the world. This Fire will bum, 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.

L From hence we may note an use of terror to wicked men i their cruel attempts upon tlie Church of God will prove their ruin; they will get nothing thereby, but a seared and voonded eooadence ; this Fire will devour them.

t We may see how God is pleased to represent wicked men: doth he not intimate to IS by this Metaphor, that they are no better than ravenous beasts ?

3. What great foUy doth this demonstrate to be in the hearts of the adversaries I WOl %t who are bat briars and thorns, set themselves against the great God, who is a oon-soaiingfire?

4. It also shows the infinite love and care to his saints<

^ la what safety do the godly dwell 1 let the beasts roar, and tear, and gore one-^'^ti^, whilst God's people are thus defended and preserved from their rage and ffoelty.

Object But some may object and say, " How is God said to be a Wall of Fire to the

Aiaw. It may have respect to his divine attributes, as wisdom, power, goodness, truth, "'^^'^^ihiess, justice; by which he preserves his church and people, throi^ his gloricMis Fmideoces, in this world, as thereby he defeats their enemies.

X 2

GOD A JUDGE.

<* Shall not the Judge of all the earth do right ?"" Gen. xviii. 25. '< Venly, He i$ a God thatjudgeth m the earth," Peal. Iviii. 11. *' God standeth in the congregation of the righteou9,hejudgeth among the gods *^ Psal.lxxxii. 1.

God is real and properly a Judge, for He is the Judge of all the world, and therefore He is not brought here under the notion of a metaphorical Judge: but in regard this terra 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 frequentiy attributed to Almighty God in the holy Scriptures, than the title of Judge; so there is scarce any attribute or action of the Most Ifigh 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 heayen, or sands by the sea-shore.

2. There this numerous people are almost as various in their humours, as they are in their numbers, ages, sizes, and complexions: it is very rare, if not imposdble, to find two that in all points do exactly accord.

3. That this numberless multitude are all addicted to run bias to a particular thing called self-love; and this too from an indissoluble principle or impression of nature: it is natural for all men to love themselves.

4. That after they are grown up to some d^ree of ripeness and maturity, they have ready prepared to their eyes the bad examples of ill-living souls, which too often have too great an influence upon green and tender planta, to wind them into extreme and irregular designs and motions.

5. There is, by divine permission, a most troublesome and pernicious adversary, suffered to range up and down the whole earth, to try his art and skill, how feur he can prevail to bring this vast body into tumult and disorder. And it is not seldom that he doth prevail, to divide not only emperors, kings, princes, judges, nobles, and peasants; but dukedoms, principalities, cities, corporations, villages, families, brothers, sisters, husbands, wives, fathers and their own children.

Now, these things being premised, what unspeakable need is there of one supremn and universal Judge, to curb exorbitancies, to umpire, decide, and put a period to £ssensions. Without whose moderation, the world would be intolerably perplei^ed, harrassed, and plague with perpetual and endless wars, broHs, disorders, and confusions: and would hardly keep its station for any long period of time. For the moderating and preventing of all which, the God of the whole earth hath undertaken to associate with the rulers, and to judge amongst the gods: in which passage He is represented to us by the similitude of a Judge, which carries a lively figure and resemblance of the supreme Lord of the whole earth, and that in these divers respects following.

EABTHLY JUDGE. BEaVENLY JUDGE.

I. It appertains to a Judge to be I. This God is by way of eminency, he is good, and the best of Judges are so. essentially good, good without any mixture of Moses wasadvised to choose thus by evil. He is originally good; there is oo good in his father-in-law Jethro. *' The the whole universe, but what he is the root, spring, desire and firuit of the righteous is and fountain of. There is no evil to be found in good," Prov. xi. 23, 30. him; and as Seneca, he can do no evil nor hurtful

thing. He is good in the abstract, goodness itself, 1 Chron. xvi. 24, Psal. xxv. 8, and cxix. 68.

' II. It appertains to a Judge to IE. This God is, beyond comprehension or ex-be wise and prudent, or, as JR^thro pression; for all the angels receive their wisdom words it, to be able, Exod. xviii. 21. from him, all the emperors, kin^, princes, nobles, A foolish ruler is a shame and re- ancTJudges of the earth: ** In him are all the trea-proach to any nation or people: and sures of wisdom," and therefore called,'' wisdom there is not a more uncomely sight past finding out." in the world, than to see a' fool upon the throne of a kingdom, or jadgment-seat.

BOOK n.]

G<» ▲ JUDGE.

309

EABTHLY JUDGE.

HSAVSlOiY JUDGE.

m. It appertains to a Judge to be a man of knowledge, and well ddikd in the laws and statntee of I kiogdom, becanae he is to be the expoonder of the law to the peopk

ix the aetti^g of li^it methods, hut to da jostifie in a fit season.

Y. It appertains to a Judge, to lave good and ri^t laws to ji|dge tiK people by, that there may be IB caose of grieTances or com-

plaints.

in. God, the Judge of all the earth, is a God of knowledge: " Known unto the Lord are all his works from the b^[inning." He gives knowledge to the simple, and makes the foolish of an understanding heart; he makes known unto men the great thiqgs of his law; his Spirit searches into all mysteries; be gives skill in all arts and

icieooes, and there is no searching of his understanding: when he undertakes to dispute,

KIO0 caa answer him one of a thouaand. IV. It appertains to a Judge, to IV. In this the Lord, the great Judge, is be*

be a man of prudence, not only yond oompaziscm; for he ** dwells with jMrudence,

and finds out knowledge] of witty inventions;" his ways are perfect altogather. His actions are so fitly timed, that he do& nothing out of season:

It is in doe season he delivers the needy, avengeth the cause of his elect, and plentifully

rewwds the pioud doers.

V. The chief Judge of all the earth hath an ancient statute-book, Uiat is suited to all times and seasons, to all ages, sexes, conditions, and constitution of men whatever: every part of it is tried and proved, and found to be a perfect law, in which are contained wondrous things, Psal. xix.

7, aad cxix. 103, ever firee from deceit and falsehood. It is marvellous, pleasant, and re-^cshiog, sweeter than honey» or the honey-comb; the delight of good men; a sure guide Wthem in all their ways; and none of its commands are grievous, but all duties required by it are reasonable.

VI. In this there is none so holy and upright as the Lord, who is no respecter of persons, hates flattering words, and giving of bribes; will spare none for the dignity of their birth, or antiquity of their lineage; but will do justice according to right and law, whether it be upon angels, emperors, kings, princes, priests, prophets; his church, that are his professed friends, as well as upon the world, his professed enemies. He

^ destroy his own anointed ones, if they stand in opposition to justice and equity. Cities, kingdoms, towers, temples, all shaU M, rather than law and justice be jostled out ft^ place. He spared not angels, overthrew kings, mighty kings, with kingdoms and ■^H>Q&: Pharaoh, king of Egypt; Og, king of Bashan: Nebuchadnezzar, king i Babylon; Darius, ki^ of Persia; Alexander, long of Greece; and Herod, king of fodea; Jerusalem and Samaria, with both their king^. When once they come to be laid ffi the balance, aad the Lord enter into judgment with them; when he ties judgment to ^ line, and r%hteousness to the plummet: Noah, Daniel, and Job shall not save, when ^ law, and justioe caU for a cutting ofL -^ He will by means spare the guilty, when the '»»erfforbearance is expired. ^ ~ VIL Of this no man shall have wherewith to

accuse God, for he will not do more than is right, that man should enter into judgment with his Maker; nay, he will rather make abatement, than overdo. And this hath been owned in his act of judgment: "Thou hast not dealt with us according to our iniquities."

VL It a]^)ertain8 to a Judge to be impartial, and judge ijq»rightly; lut to know the faces of any in i^^lginait, not to be corrupted by toaii^ words, nor biassed by Inbes, nor misled by the place and %ity of persons, of what rank or Ni^ soever they be.

)1L It ^pertains to a Judge, to ^jastand equal in the proportions '«ponishment and severity, not lay ^y beyond due desert, nor favour, •Hen there is no reason for it. The ^ard of mnrder, treason, rebellion, ^waft, Uaspbemy, is not to be f^oi to petty offenders.

^UI. It appertains to a Judge, j'^e nothu^ upon trust, but "I ^ satisfied that matters are true. ^ ^% is not to act doubtfully,

VIII. In this case the Lord our Judge hath sufficiently approved himself; first, in respect of the old world: secondly, in respect of Sodom and Gomorrah, where ho would take nothing upon

EABTHLY JUDGE. HEAVENLY JUDGE.

but see the offender be dearly cast trust, but come down himself, to see if things before he gives sentence. were so bad as they were represented to him.

And for Israel and Judah, their sins did testify to their &ce, before he did execute judgment upon them, Hos. v. 5.

IX. It appertains to a Judge IX. To this in respect of God it is said,*'In the upon due proof and trial, to pass a daythoueatest thereof, thou shalt surely die," Gen. definitive sentence: '* If one man ii. 17. " I wiU destroy man from the £eu» of the sin against another, the Judge shall earth f and it was done. Gen. vi. 7. '* Pharaoh judge him." and his host, that thou hast seen this day, thou

shall see no more for ever." ** Because thou didst not restrain thy sons, I have rejected thee from being a priest." *' Because thou hast caused my name to be blasphemed; the sword shall not depart from thy house." Because Nebn« chadnezzar was lifted up with pride, he shall be driven from his throne. Because his son did not humble, but harden his mind, his kingdom was numbered, finished, and translated to the Medes and Persians, Dan. iv. 24, and v. 22, 23.

X. It appertains to a Judge to X. As for God, his way is not only perfects be firm and steady to the rules of and his word tried; but he is of one mind, and law and justice, as immoveable as there is none can turn him, in a case of right, a rock, a right way. truth, and justice. His counsel shall stand; for he

'' Is not as the son of man, that he should repent." Num. xxiii. 19; '' With him is no variableness, nor shadow of turning," James i. 17. *' He is the same yesterday, to-day, and for ever," Heb. ziii. 8. He changeth not, will not ^ter the thing that is gone out of his mouth.

XI. It appertains to a Judge to XI. In this Jehovah is not behind-hand, for he consider the cause of the poor and is a God with whom the &therless find mercy, needy, to plead for the widow Hos. xiv. 3; pities the poor when he sees they and fatherless, and them that have have no helper, breaks die teeth of the old and BO help, and deliver them out of young lion, smites the enemy upon the cheek-there d^tress, where justice calls bone, avengeth their cause when they cry to him, for it. and hath destroyed them, and their posterity, who

made long prayers to devour widows' houses.

XII. \i appertains to a Judge, XII. The Almighty hath a great and mighty to have a people under him to be people under him, even all the mbabitants of the judged. world, Europe, Asia, Afiica, and America. He

is God of all the kingdoms of the world, and Judge pf the whole earth, Psal, xxiv. 1, and xcviii. 9.

Xin. It appertains to a Judge XUI. In this our high and mighty Judge doth to be provided of officers to exe- overmatch all other Judges; for he is provided (Bute his siBntence, else Judge and with legions of angels, ail ready to observe his law are of little signification; for dictates and obey his commands. The devils according to the old maxim, execu- are all subject to him; so that if he say, go, they tion is the life of the law. go; '' Do this, and they do it" Millions of men

are under his influence; and as many fowls of the air, beasts of the field, and creeping things of the earth, to do his will, to execute his judgments; when he speaks the word, or lifts us his hand unto them. They shall invade the courts of kings, enter the chambers of princes, fetch emperors off their thrones, bring them to chfdns, blocks, and gibbets, when he passes sentence, and gives order to do it.

XIV. It appertains to a Judge XIY. God is to be feared, not only as a Create be fearpd, an4 hid in reve- tor, who can annihilate and dissolve, make men rence. cease to be; as a Father, who can love and rebuke ; as a Lord, who cai^ command, and give

orders; but as a Judge, who can ppni^h ii) this world, and bring men's sins before-hand tc» judgment, 1 Tim. v. 24,

«

XV. It appertains to a Judge, XV. With God is terrible Majesty, and be ^0 be clothed or arrayed with ma- rideth upon the hjgh places of the earth. Job jesty and terror. xxxvii. 22.

BOOK II.]

GOD ▲ JUDGE.

311

EARTHLT JUDGE.

HEAVENLY JUDGE.

XVIL It appertains to a Judge to gire orders for execution, to deliver to the officers when sentence

bpast.

XVL A Judge hath power to XYI. God doth often reprieve and put off the tepm or flospend the execution of execution of sentence, so that delinquents are I sentence. not speedily executed, but a time given them

to consider their ways. Gen. vL 3. The old world hid one hundred and twenty years given them, before judgment was executed. Judea, Jerusalem, and Samaria, continued a long time, before the fury of the Ahnighty broke out D(X)D them.

XYn. God sometimes gives orders to angels to punish, and execute his sentence, when men are out of the reach of human hands; as in the ca^e of Nebuchadnezzar, the host of the Assyrians, and Herod the king, Acts xii. 23. Though great sen join hand in hand for wickedness, yet shall they not go unpunished.

XVllL It a{^rtains to a Judge XVIIL God will punish those that himself em-to punish officers, if they exceed ploys, in case they exceed their commission in any

case that concerns his act of justice. He punished Assyria and Babylon, for |[0]ng beyond their bounds in his own works of judgment against the Jews, Isa. xlvii. 6.

XIX. God, the great Judge, doth vindicate

his own honour, and the justice of the laws he

executes, by giving liberty to the people to

testify against him, if they have wherewith to

Kxose; and demands of them what evil their fathers have seen In him, Jer. ii. 5; re-

qoirea them to testily to his &ce, if his ways are in any point unequal, Ezek. xviii. 25.

XX. It appertains to a Judge XX. God, when he comes forth in a way of to mix mercy with judgment, judgment, doth not execute the fierceness of his

wrath; he is &r from rendering to men more than they deserve: he doth pot reward according to their full demerit, but in the midst of judgment remembers mercy, Hab. iii. 2.

XXI. God hath assigned an Advocate to plead, before he proceeds to judgment. ** If any man sin, we have an advocate with the Father," 1 John iL 2.

their doe bounds in punishing

OtkZL

XIX. It appertains to a Judge to Tindicste bis own honour, and the justice of the law he executes.

vben the case will fiiirly admit of it

XXL A Judge in this world lath others to plnd before him, as Oioosel or advocates for the pri-sner. to extenuate the crime, and plead the privileges allowed by hv.

XXIL It ifypertains to a Judge XXII. God hath not only made laws, and Q thb world, to have not only published them, and will judge men for wilful ^ of Jaw, Imt a register of by- and reiterated rebellions; but keeps a regbter P<st ictions, that he may know for the great day, to be then opened; as it is vhit to do, if Uke cases fall in future written, ** Some men's sins go before-hand to judg-^^^^ ment, and they that are otherwise cannot be hid."

** The judgment shall sit, and the books shall be

opened, and the dead shall be judged out of tiiose things which are written in the books."

^IL A Judge usually hath XXIII. (jod never judges alone: The Son is

r^ stteodance to bear him com- with him, the Holy Spirit is with him; the angels

and the whole court of heaven do acquiesce in the judgments that he executes.

XXIY. God, when he peremptorily pronounces judgment, without reserve it stands, and must abide. If he say, Pharaoh and his host shall be seen no more for ever; Babylon, the glory of the Chaldean kingdom, shall be overthrown; Israel ^ be removed; the land shall be forsaken of both her kings: If he publish the decree ^re b no changing his determinations; his judgment is like the laws of the Medes and t^cniaos: Abra^m cannot save Sodom; nor Noah, Daniel or Job, Judah and Israel; but ^Ikh a decree of judgment is gone forth, they must die by the sword, *' For the mouth «f the Lord hath spoken it"

P^f in the time of judgment.

XXIY. A Judge, when heperemp-My patteth sentence, doth not rM«de and go back; the sentence

past abides.

GOD AN HIDING-PLACE.

" Thou art my Hiding'PlaeCy ihou shaU preserve me from trouble,** Paal. xxxiL 7 '' Thou art my HidingPlaee** &c. Psal. cxix. 114

Skobet Place, as Mr. Ainsworth renders it; a phrase aQading to some den, c&ve, or secret chamber, where men have found, and may find safety in times of d^ get; according to what is said, Isa. xxvi. 20, " Gome my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself as it were for a little moment.*' The saints of old hid ^emselves in dens, in caves, mountains, and wildernesses, from tbe rage of men, Heb. xi. 38: were sometimes shelteii&d by the providence of God, when there was a general combination against them; therefore caUed God's hidden ones, Psal. hxm. it because covered by him, when Edom, the Ishmaelites, Moab, and the Hagarencs, Gebal, Ammon, and Amalek, the Philistines, with the inhabitants of Tyre, took crafty counsial, and consulted mischief against them.

And inasmuch as a Hiding-pla^ is a borrowed speech from a rock, mountain, cave, or den, secret chamber, or place of shelter: we may consider the conveniency of the metaphor, and bring in a parallel from God.

KETAFHOB. PABALLEL.

I. An Hiding-place is usually a I. God^ the good man's Hiding-plaoe, is a strong Place; men will not ad- strong God, as a rock in time d[ need, nay, venture themselves in it, or think as the Shelter of a great rock, as the Secnrity themselves safe, without some con- of many rocks: ** His Place of defence shall be tk siderable strength. munition of rocks." Isa. xxxiii. 16. He is as a

Place built on purpose for safety. " The name of the Lord is a strong tower, the righteous run into it, and are safe," Ihx)v. zviii. 10. He is hence said to be the Almighty, the Lord strong and mighty; ** A strong rock," Psal. xxxi. 2. " Strong habitation," Psal. bud. 3. Strong refuge, bud. 7; strong Lord, PsaL Izxxiz. Mighty in power, Isa. xl. 26.

n. An Hiding-place is an invisible II. God is an invisible Being in respect of bis and obscure Place, not known esst^nce. ''No man hath seen God at anytime to every body, a Place that enemies have much ado to find.

He is invisible also as he is his people's Hidii^ place: Pharaoh saw not the coverii^ Israel had, when he said, *' I \nll pursue, I will overtake, my hand shall destroy," Exod. xv. 9. The enemies of David saw not the cave, the rock, his Hiding-place, when they said,'' There is no help for him in his God,*' P^ iii. 2. Haman was unacquainted with this covering, when he designed destruction to aU Israel, Esther iii. 9. The wicked plot against the just, because they know not where tlieir safety is, Psal. xxxvii. 12, " In the Loni our God is the salvation of Israel," Jer. iii. ^^ lU. An Hiding-place is a cover lU. God is no less a covering to his peo[>le,

ing or shelter from many evils; than the best of Hiding-places have been, or are from the scorching heat of the unto any people. He secures from the hurt uf sun, the blustering storms of wind persecution, when men rage, and rise up agaiost and hail. them. He secures torn Satan's temptations, as

well when he appears like a serpent, as when he acts like a Lion, or great red dragon. So that not only David, and the Old Testament church, could say,'' Had not the Lord been on our side, when men rose up against vs, vb Iiad been swallowed up quick," He breaks the head of Leviathan, and gives it for meat <<? the people inhabiting the wilderness, Psal. cxxiv. 1—4. But even the diurdi no* may say,'' He that is our God is a a sure Hiding-place, a God of salvation," PsaL bcviii 20. IV. An Hiding-place frees from IV. This advantage is most eminendy enjpj^ fear and much abates the hur- by the godly, who have made God their sancia-ties and discomposures of the ary and Hiding-place; they are freed from tk mind, because men do imagine fear that wicked men are surprised ^th; tbeur themselves safe, when they have hurries and discomposures are much abated ^^

John i. 18, V. 37, and vi. 46, " No man hath bchdjl his form, or seen his shape," GoL L 15,1 Tim. L1^-

METAPHOR. PARALLEL.

Uken sanctuary in some secret rock it is said of Moses, '* He feared not the wrath of (X ca?e. the King," Heb. ad. 27. And David saith, " At

what time I am afiraid, I will put iny trust in tbee, F&al. hrL 3, xxL 5, czii. 7, 8, and iii. 6. I will discharge myself of fears and discomposures, and account myself safe in God, my Sanctuary and Hiding-place. '* I will nut fear what man can do unto me, though ten thousand compass me about; In the name of the Lord there is strong confidence"—"Not fear, when evU tidings come," Psal. cxiL 7. V. An Hiding-place doth dis- V. God hath throughout all ages, as the Hiding-appcHnt the enemies, who please place of his people, disappointed their enemies, tbemselves in the thoughts of and secured them from being a prey to their preying upon the righteous; as teeth. He saved Israel, when Pharaoh pursued Pharaoh said of Israel, "My lust them,Exod.xiv. 30. He saved David, when Saul shall be satisfied I" The enemies of hunted him, like a partridge upon the mountains. David cry. Let us persecute his He destroyed the hosts of the Philistines and As-soul, and take it. Aha I thus would Syrians, when their expectations were very high, ve have it." " He frustrateth the tokens of liars, and makes

diviners mad," by catching the wise in their ovm

craftiness. In the things wherein they deal

proudly he is above them.

For Disparities see Rock and Strong Tower,

IMFBBENGE8.

L If God be an Hiding-place, then let all godly men fly to him in times of trouble and danger, by fsith and prayer. Thus David, " Deliver me, 0 Lord, from mine enemies, I fly unto thee to hide me," PsaL cxhir. 9. There is reason for it, for good men cannot be seeme without him:

L Because weak themselves.

2. Are pursaed and hunted after by potent and subtle enemies.

n. Let them that have taken God for their Hiding-place, abide in him; for in him there is safety, and no where else. ** It is vain to trust in men, or put confidence in pniices; to look for safety from the hiUs, or multitude of mountains: for in the Lord alone is the salvation of laiaeL"

METAPHORS, ALLEGORIES, SIMILES,

TYPES, ETC.

BXSPICnKO

THE LOED JESUS CHRIST.

THI

SECOND PERSON IN THE GLORIOUS TRINITY,

CHRIST A MEDIATOR.

" Fw there is one God, aind one Mediator between God and man, the man Chriei Jenu,"

1 Tim. ii. 5.

a

To Jesus the Mediator qfthe new covenant" Heb. xii. 24

The Greek word, Mtcrirns, is thought by Erasoius to be peculiar to the Scriptorey aa bcoig not elsewhere used; and doubts whether it should be rendered Mediator, Reecnidler, cr Intercessor. The term, as applied to Christ, is borrowed from persons, whose office it is to reconcile such parties as are at Yariance, being as it were in the middle, betwixt both, soliciting the cause of each to the other, till they bring them to ooneord or agreement It is thus defined by Illyricus: Mediator is dicitur, qui inter duos parum inter ee eongrn-elides, out etiam sibi inmcem Hostes, medius est, et utriusque nomine cum akero agU, pro-movens conciUationem, &c. Quique tamdiu apud utramque partem aUerius nomme lahorat, donee eas in consensum et pactionem deducat. The term is applied to Moses typicaDy, Deut Y. 4,5, with Gal. iiL 19; but really and antitypically to Jesus Christy Heb. xii 24, CoL i. 10, Rom. v. 10,11,1 John n. 1.

A KEDIATOB.

I. A Mediator implies a difference between two parties, GaL iii. 20.

II. A Mediator properly signifies a middle-man, a reconciler.

III. A Mediator oftentimes is appointed to make up differences, that arise between two parties upon a breach of covenant

IV. A Mediator must be a person willing to undertake the great work and transaction of making peace.

PABALLVL.

I. Sin made a great breach between God and man: '* God is angry with the wicked eveiy day," Psal. vii. 11. Hence by nature mankind are said to be the " Children of wrath," Eph. iL 3. " The carnal mind is enmity agamst God," Rom. viiL 7.

n. '' Jesus Christ is a Mediator between God and man," 1 John i. 2. ** He is not only God, bat man; not only man, but God: a blessed Reconciler of man to God, and of God to man," Gal. iv. 4,5.

III. The difference originally that is betweoi (jod and man, did arise from man's breaking God's covenant, Isa. xxiv. 5. " God and man were m peace and concord, whilst man stood in the state of innocency; but when he fell, Christ came to make up that breach," Heb. viii. 8.

lY. Jesus Christ was willing to undertake the work of Mediator, to make peace between God the offended Creator, and man the ofiending creature. " Lo, I come to do thy will, 0 God," Heb. x. 7.

METAPHOR. PARALLEL.

V. A Mediator ought to be an Y. Jesus Christ is a Person free from allezcep-indifferent or impartial person, free tions whatsoever. God approved of him, Acts ii. 22, from all exceptions. and man hath no cause to except against him, but

contrariwise to be abundantly thankful to God for choosmg him to this work and office, because none else could be found in heaven or earth; " None able to open the book, and loose the seals thereof," but He, Rev. v. 4, 5. YL A Mediator ought to be a Yl. Jesus Christ is called the " Prince of Peace," well-wisher to peace, a person that Isa. ix. 6, never did any give such dear, full, and loves it, and longs after it; nothing undeniable proofs and demonstrations of his being being more acceptable to him, than a Well-wisher to, and lover of peace; witness aU to be a peaoe-maJcer. he did and endured, or passed through, from first

to last, that he might accomplish this work of making peace, Eph. ii. 14 Vn. A Mediator must have the Yll. God hath given Christ full power and ^r^ transaction of making peace commission to accomplish this werk of Mediator-committed to him, or be invested ship. ''He is anointed and ordained to be a Prince with fall power and authority to do and Saviour.'' " All power is given to me in hea« it. ven and in earth," Matt, xxviii. 18—20, *' Him

hath God the Father sealed," John v. 27. Ym. A Mediator ought to be a Ylll. Christ showed himself to be of a mar-eadescending person, not to have vellous condescending Spirit: " Who being in the his owo will to be done in any re- form of God, thought it no robbery to be equal sped, further than the nature of the with God, but made himself of no reputation," &c., cause will require it. Phil. ii. 5, 6, 7. ** He for our sakes became poor,

that we through his poverty might be made rich," 2 Cor. riiL 9, ** I came down from heaven, not to do mine own will, but the will of Him that sent me," John vi. 30. ** Not my will, but thy will be done," Luke xxu. 42.

IX. A Mediator is not chosen IX. There was great need of, or it was very mlesB there appear great need of necessary that there should be a Mediator betwixt it, and that the business cannot be God and man: olhenrise.

First, On God's part. Secondly, On the creature's part

Ftni, On God's part, it was necessary, in respect of his own glory.

1. In respect of the glory of his wisdom. This of bringing forth and ordaining a Me-^tor, was the marvellous contrivance, and the highest manifestation of divine wisdom: for hoeby a way is found to justice and mercy, and make them meet together in sweet baimony; that the punishment of sin might be borne, and yet the sinner, pardoned freely in a way of mercy, 1 Cor. i. 2, and ii. 7, Rom. iii. 26. Hence, (as the i^stle showeth) *' the manifold wisdom of God is made known by the church, according to the eternal purpose, which was purposed in Christ Jesus our Lord," £ph. iii 10,11.

2. It was for the glory of his mercy and goodness, which moved Wisdom to seek out and pnmde this blessed Mediator, and glorious means of reconciliation, when God might p^ have left fallen man, as he did the fallen angels. Moreover, this of a Mediator shovs us, that God must be dealt with in a way of free grace, entreaty, and request Hence ve read, how frequently Christ prayed and interceded for us, yea, what strong cries and tears he offered up in the days of Ms flesh, Heb. v. 7. Whatsoever blessed relief, pardon, peace, &c, mankind receives, it is wholly in a way of mercy and free grace, tbougfa the mediation of the Lord Jesus Christ " By grace ye are saved," Eph. iL 8. ** God so loved the world, that he gave his only-begotten Son," John iii. 16.

3. It was fer the glory of his justice, which must be dealt with in a way of satis-^^lOksk; grace will be dealt with in a way of entreaty, salv Justicia: therefore the ourenant is established in the hands of a Mediator, that is able to lay down a price or lansom, 1 Tim. ii. 6. " That so God might be just, and the Justifier of those that be* ^ve in Jesus," Rom. iii. 26. Nay, when the Lord Jesus undertook on our behalf, to come Dp to the demand of Justice, it is said, ** God spared him not, but delivered Him up to

death for us all," Rom. viii. 32, " He bore our siiifi in bis own body on the tree/' 1 Pet iL 21

4. The sovereignty of God is manifested in its glory, that through a Mediator he is pleased to extend mercy to mankind, when none is afforded to the angels that sinned; and that Jesus at his command should ' 'lay down his life for the sheep,** John vi« 38, and x. 18.

4 It magnifies the glory of God's power and aU-suffidency, who can raise up and restore man to greater happiness than ever he had before his fall, when devib and sin had done their worst, 1 John iii. 8,1 Cor. i. 24.

6. The like might be said of the holiness, patience, and Mthfulness of God, Ac.

Moreover, this undertaking adds to the glory of Christ Jesus, who is the Mediator himself; God had hereby a design to magnify the name of his Son, the second Person of tk Trinity, in our nature.

1. Li that he is constituted (by undertaking this honourable office) King, Priest, and Prophet, Matt, xxviii. 18,19, Acts v. 31.

2. In respect of that great power which is given to him, to make peace between Gad and man; to have the keys to open and shut; and to give eternal liife to as many as be pleaseth, or are given by the Father to him, John v. 27, Eph. ii. 14, Rev. L 18, John ill 35, and xvii. 2.

3. Nay, his glory shines forth herein to such a degree, that it is the duty of all men t» *' honour the Son, as they honour the Father,'' John v. 23.

4. Christ hath hereby the honour of accomplishing the whole affair, bemg *' Authur and Finisher of our faith and salvation," Heb. xii. 2.

SecondUf, In respect of man, there was great need of such a Mediator.

1. God would not treat with siimers upon any other terms. There is no knowledge of God which is saving, nor union with hun, without a reconciliation. ** You that were sometimes afar off, are made nigh by the blood of Christ," Eph. iL 13. Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him," Matt xl27.

2. Without a Mediator to atone and make peace between the Father and us, there is no communion with him; ** Can two walk together, unless they are agreed T* Amos iii. 3. Nor eternal life; ** such as are without Christ, and without God, must die (thai is, be damned) in their sins," John viiL 24

UETAPHOR. PARALLEL.

X. A Mediator must be fitly X. Christ was every way qualified and fitted qualified for this work; a person for this work. He was not only wise, but the very wise, for justice, and yet wisdom of God, 1 Cor. i. 30, much for justice, but greatly inclined to mercy; that so yet inclined to mercy, and pity to the poor. Bom. he may answer the expectation of iii. 26, John x. 15. And then again, how was he each party, so far as is necessary. fitted by his being God ? It is from the worth

and excellency of his Person, that the price comes to be satis&ctory, Isa. liii. 12, Matt. iii. 17, Pet. L 19. Besides, had he not been God, as he could not have expiated sin, so he could not have overcome death, and other enemies he was to encounter with, that he might accomplish our redemption.

2. He must be a man, because he is to plead for us, and be sacrificed on the cross in our stead; he must bleed, as well as intercede for men; " For without shedding of blood there is no remission," Heb. ix. 22. He must be a man, that he might be one with us, that his righteousness might by imputation be ours; and that he might receive the Spirit for us, and we from Him who is the Son, receive it with the adoption of sons, and thereby be sure of the eternal inheritance, John xvii. 10, Gal. iv. 4, 5, Heb. ix. 15.

3. He must be God and man in one Person: A Mediator is not a mediator of one, but God is one, Gal. iii. 20, and by this means he is fitly qualified for this office. He must be a Person at an equal distance from, and drawing near and allied to both parties; lui>'' ing interest in, and participating of the nature of each. Hence it is thought that he is called our " Days-man, (or kinsman) that lays his hands on both," Job ix. 33. Having access unto them; knowing what will stand with the honour of the one, and be for Uk-relief and profit of the other.

BOOK U.]

CHRIST A MEDIATOR.

317

A MZDIATOB.

PARALLEL.

XI. A Mediator must be fidth- XI. Christ Is feithful both to Ood and man, fol, seeking the interest, right, hon- greatly for the honour of the one, and as much for our, and weal of both parties. &e comfort and salvation of the other. He is said

to be ** faithful to him that appointed him," Heb. til 2. And m respect of man he is called, ** a fidthful High-Priest."

Xn. A Mediator many times XII. Jesus Christ met with much trouble in the meets with great trouble and dif- days of his flesh, in managing our business as Mediator, from the devil and wicked men. Matt. iv. 1,4: he found the world very averse to accept of terms of peace; and not«only so, but they offered violence to him, and grievously abused him.

Xni. Jesus Christ was meek and lowly in heart. Matt. xi. 28,29: he patiently bore the hidings of his Father's face. How quietly did he bear and endure the punishment due to us for our sin? notwithstanding '.* we esteemed him not, but hid our faces as it were from him. He was oppressed, he was afflicted, yet he opened not his mouth," Isa. liii. 3, 7: he patiently waits upon poor sinners.

XIV. Jesus Christ, as he was potent, so he was of a very courageous and undaunted spirit: *' He shall not fail, nor be discouraged, till he hath set judgment in the earth," Isa. x£i. 4.

XV. Jesus Christ was a pacifying Mediator; for instead of a personal satisflEiction from the sinner, God accepts of his mediation: *' He was made sin for us, who knew no sin, that we might he made the righteousness of God in him," 2 Cor. v. 21. . Instead of an inherent righteousness God accepts of a righteousness imputed; and accepts of sincerity instead of a perfect keeping the wholelaw; and through his mediationobtainspardon forhumanfrailties, Rom. ix. 32, and iv. 5, Heb. viii. 12.

XVI. Jesus Christ our Mediator, hath a time set him, to finish his mediatorial kingdom and office, which will cease at the end of the world, when all the elect are gathered in, 1 Cor. xv. 28.

XVn. Jesus Christ, our Mediator, uses most weighfy and powerfiil arguments, such as in the word of God set forth the excellency of his person, the preciousness of his blood; the oath, covenant, and promises of God; the miserable condition of man, &c.

XVUI. Jesus Christ, when he is rejected, after his long patience and forbearance, will leave all offending and impenitant sinners to the severity of the law and wrath of God, Rom. ix. 22^ Heb. x. 26, 27, John iii. 36.

XIX. Jesus Christ is ordained the sole Judge by the Father, of the quick and the dead, and will in due time make a righteous decision between God and sinners, and pass that dismal definitive sentence on such as accept not of those terms of peace that he offers to them. ** God judges no man, but hath committed all judgment to the Son. He hath given him authority to execute judgment also, because he is the Son of man,' John T. 22, 27.

XX. A Merliator, after he hath XX. Jesus Christ, after he hath finished his ^oe and finished his work of work of mediation, at the end of the world will

ficulty, in undertaking the composing of some differences.

XTTT. A Mediator ought to be endued with much patience, meekness, and long-suffering, not only bearing frowns from one party, or the other, but also in his long waiting upon either of them, to yield to terms of peace offered to them.

XIV. A Mediator must be undaunted and courageous, unwearied, na tired out, nor let the work fall.

XV. A Mediator should be mollifying, that is, of so pacifying a temper, as to labour for such medians that the streams of strict jastiee may run in a way of mercv, especially (considering the weakness and impotency of one party) iuT peace sake.

XYI. A Mediator hath usually a aet time prefixed, finally to finish and aooomplish his work.

XYn. A Mediator makes use of strong and powerful arguments, to hring the adverse party to terms of peace and friendship.

XYm. A Mediator, whose me* diation is rejected, (after long patience) leaves the offending person open to the severity of the law.

XIX. A Mediator is made sole judge in those great matters he is <^b(i6en about, and is to make right-•"oos decision between party and I*rty, and to give the definitive sentence at last.

A MEDIATOIL PARALLEL.

mediation, gives up bis trust, and will yield up his office unto the Father, and cease ceaseth to be a Mc^ator any more to be Mediator any more. " And when all things in that affiur. shall be subdued unto him, then shall the Son a]£0

himself be subject unto him, that put all things under him, tbat God may be all in all," 1 Cor. xr. 28. XXI. AMediatorleavesno liberty XXI. Jesus Christ, after the last judgment, of appeal, after he had passed the and definitive sentence is past, will leave no relief definitive sentence. for sinners; then will that text be fulfilled, wfaicfa

says, ** Let him that is filthy be filthy still," Eer. zxii. 11. .

INFEBENCES.

1. See what the abommable nature of sin is; it is "that which made the breach betwixt God and man, and filled the heart with enmity against the Majesty of heaven, Rom. vm. 6.

2. From hence also we may admire the love of God, in sending such a blessed Mediator to make peace for us, John iii. 16.

3. This also shows the firmness and stability of the covenant of grace. Christ keeps and preserves peace betwixt the covenant-parties, being the Mediator thereof, Heb. ix. 15; the inheritance is from hence sure to all such as are called.

4. It shows the woeful state of such as reject this Mediator, and will not accept of those gracious terms of peace he offers to them, Heb. ii. 3. They must submit to him, and take salvation, as it is offered by the Father through him, or perish, John xii. 48.

5. Let us take heed we own no other to be our Mediator, as Christ is our Mediator. Ifinisters may pray for us, and one saint may mediate and intercede to God for another: but none have power to make peace, or give to God a ransom for his brother, PsaL xlix. 7, 8. " There is but one Mediator betwixt God and man," 1 Tim. ii. 5.

5. Christ Mediates by the price and virtue of his own blood, which alone is that propitiatory sacrifice, by which we have peace and acceptance with God the Father.

6. Let all labour to accept Christ Jesus as Mediator: which none can do, unless they Deceive him as King, Priest, and Prophet.

CHRIST A SURETY.

Kmra roowrow x^iriot^ ha%)afit yiTmif tY/vos Ino-tif, Heb. vii. 22. By 90 rniKh tpos Jesus made a Surety of a better Tesiameni^ (or covenant)

Eyyvtf, or tyytmrns, a Surety^ is one thai undertakes for another, wherein he is defective re-oily, or in reputation; in I^tm, sponsor, fidejussor,*

1. Whether it be derived of vjfyvs prope, nigh ; or from v/yvo^t, spondeo, promtUo, to engage or promise, it imports the nearness of that Surety and debtor,—^Christ being made near to us. All good authors, thus understand it: sponsor proprie est, qui pro aUo sa^ factionem spondet: that is, a Surety is properly one that engages to make satis&ction for another. The Hebrew rv gnarab, is a root of as large, or larger signification, that may in that language, as Mercer says: Non est radix apud Hebreeos, quae tam laie pateai.}

1. This answers to the Greek, tyyvos, Surety.—^Its primary signification is miscml com-miscuU, he hath mixed or mingled, Prov. xiv. 10, Psal. cvi. 35.

2. But by a Metaphor j; it is put iox fide-jussit, spospondU, fidem iwterpoeuU, that is, he hath engaged or passed his promise and truth for another, Jer. xxx. 21, so becomes bis Surety, as Gen. xliii. 9. In this sense we take Christ to be a Surety, and therefore vili run the parallel under that notion; for though he is really and properly a Surety, yet the original notation of the Hebrew, which the Greeks translated by die word in the text, being not so, it leaves no ground for cavil, if this be reputed a metaphor, for so Mr. Leigb in Crit Sac. calls it.

• Dr. Owen on Tleb. tii. 22, p. 221. f ^W. Par. Com. m Heb, riii. 6, Cdr. Les Jwid. ^c, X Leigh Crit, Ster, i* voce TCf,

CHRIST A SUBXTY.

319

BOOK n.]

3. The word agnifies to give pledges, Isa. xxxvi. 8, 2 Kings xviil. 23.

4. Sometimes to strike hands, for so the Sureties were engaged, as Piov. xxii. 26, ren* dered by the Septoagint by »f tyyiw, as a Surety.

SI7BET7,

L Smety^p sopposes or imports two or more parties in a way of commerce or trade one with another.

n. A Surety either engages for one or both parties covenanting: this (thon^ rarely) is done among men; for one sometimes engages to see the terms and conditions of the covenant kept on both sides; as one that becomes the warranty of a matoal contract.

m. A Surety engageth before or after the obligation of the principal debtor.

PASALLBL.

I God and mankind are concerned in a way of spiritual commerce and correspondence one with another. God gave many talents, many choice blessings, privileges, opportunities, &c., to man, to trade with and improve in a spiritual way, to the glory of his Creator, Luke xix. 13.

n. Gluist, our spiritual Surety (as he is a Me* diator) undertakes on God's part to the creature. ** All the promises of God in him are yea, and in him amen, unto the glory of God," &c., 2. Cor. i. 20. He undertakes on tiie creature's part to God.— '* I have prayed for thee, that thy faith M not," Luke xxii. 32.

IV. A Surety is one that undertakes ibr another, whose credit is Bot good, or whose faithfulness or ability touching performance become EQspected.

m. Christ's Suretyship or undertaking in the behalf of the creature, was part of the result of God's eternal counsel; yet this office of his may be considered as subsequent to num's obligation.

lY. Christ (being a fit Person) undertook not only to be a Mediator betwixt God and man, but also be the Surety of the covenant on man's part, upon consideration of his impotency or in* ability to perform the conditions of the first covenant since the fall, and to bear the punishment for the breach of it; for man having once failed, and become bankrupt, God will neither treat DOT trade with him more, without a Mediator, and such a Surety as Christ. '* Because they continued not in my covenant, I regarded them not, saith the Lord," Heb. viii. 0. Isa. liiL 5, 6, 7,10, Matt. xx. 28,1 Tim. ii. 6, Rom. iii. 25. 26, Heb. x. 5—8, Rom. TiiL 2—4. See Dr. Owen on Heb. viL 22. p. 225.

V. The introduction of a Surety Y. The stability of the new covenant depends in any ease, is to give stability and upon the Suretyship of Christ, and it is secured to

believers thereby. Gal. iii. 13, for the first Adam (in whose hands the whole estate and riches of mankind were trusted) ran out of all; and therefore God established another covenant, and constituted Christ (as a responsible Security, of known

fiMty, and mighty to perform) to be the Surety thereof, that so it might be a firm and

son covenant between him and man, Heb. viii. 8.

VI. Sure^hip imports obliga YL Christ by becoming Surety stands engaged

to the Father to satisfy in the behalf of man, so for as God sees it necessary, or comports with his wisdom, and the perfections of has holy attributes. ** That he might be just, and the Justifier of him that believeth in Jesus," Rom. iii. 26.

YII. Those that Christ, the Surety of the covenant, undertook to make peace for, were not only spiritual * debtors, but criminals also, sudi as deserved death, dead in law, and under the sentence thereof, spiritually dead, being under the deprivation of the light of God's countenance.

security in case of bonds, covenants. £c, for it is never done but upon & supposition of defect on some ac-eoant or other.

ti(m for another, and is ranked by lawyers among contracts. Fids-J^vin nm fit nisiper Siipulatumem, Be not Stnety for debts, &c

Vn. A Surety does not only andeitake for debtors, but sometimes also engages for criminals.

* Sin are edlcd debts, M«it. vi. 13, •^ciXiiftoro, deiiia. In the evmgelisu, the words, siDsand debts, ttc Vied prooiiseooiisly; as Lnke xi. 4, companed with Matt. ▼!. 12, and Luke ziii. 4 Lnke was learned (B Greek, aid wrote oftaprtas, sins, in the Lord's prayer; whereas Matthew hath o^ciXnuaro, debts. (««M. m, he. N. T. Page 86, 87.

8T711ET7. PARALLEL.

Vin. A Surety, if the party Vm. .Christ seemg how noable we were to he engages for be not able to sa- make satis&ction according to the demands of tbe tisfy, or giye full compensation to first law, made a full compensation, and laid down the creditor, pays the debt himself; a valuable price, satisfactory to law and justice; for in the sense of the law he is one for he bore the punishment due to us for our sua. with the principal. First, he endured death, and the curse of tin

law; he died, and was made a curse for us. Secondly, he bore or sustained the wrath of God, being under a depriyation of the light of his countenance; the favour of God was for a time suspended and withdrawn from Mdl *' My God, my God, why hast thou forsaken me," Matt, xxvii. 46. *' He was made sin for us, that knew no sin," &c. " God hath laid on him the iniquity of us alL"

IX. Suretyship imports the ob- IX. Though Christ was appomted by the Fs-ligation to be voluntary, for the ther to be the Surety of the covenant, yet all that law forces none to be bound for he did was his own voluntary acL ''I lay down another. my life freely, no man taketh it from me," kc^

John X. Id.

X. Suretyship imports great love X. The love and grace of our Lord Jesu and pity to the debtor, which in Christ was such, that ** though he was rich, yet fur clines the sponsor (though without our sakes he became poor, that we through his pov-hopes of repayment) to become erty might be made rich," 2 Cor. viii. 9,'* Hive his security, rather than see him (says the apostle) by the faith of the Son of Go<l, ruined. who loved me, and gave himself forme/' Gal. u. 20.

SU&ETY. DISPABITT.

I. A Surety among men is not I. The Surety of the covenant was of GoiFs of the creditor's but of the debtor's procurement, (who is man's offended Creditor, procurement. or rather Creator.) God chose, call.d, and

anointed Christ to this office; though it is true he was ready to accept of it, as the Father was to asdgn it him. In this the infinite grace and mercy of God was manifest to mankind; for among men, the creditor is not concerned to seek out a security for the debtor. But should a creditor do so ? all must confess, it is in his choice to propound when, how, and upon what terms the debtor should be discharged; and is would be thought very reasonable, (especially if he hath wronged or abused the good name of his creditor) that before he be acquitted, he should be brought upon his knees, and humbly confess his fault, and b^ forgiveness, in regard, though a compensation was made (according to the demands of law and justice for the debt) yet the Surety being of the Creator's own procurement, and indeed his ova Son, who having vast riches and abUities, (and likewise equal love with the Father to the poor debtor, knowing the law was such, that satisfiiction must of necessity be tnade) offered freely to lay down the price or full sum. Even so God and Christ, in making of this covenant in behalf of smners, agreed, (that upon Christ's laying down his life as a satisfactory price) then, and upon that conditions, we should be dischargeil of the guilt of sin, which binds us over to eternal wrath. And these conditions are expressed in the word of God. viz., &ith and humiliation; for it is certain that no man n actually acquitted before he believes, and takes hold of the satisfaction purchased bj Christ applying his merits, and the virtue of his blood, unto his own soul, by the help of the Spirit, which Christ (the Surety) hath promised to give to all sincere ones, that he might thereby make his death effectual to them, and so complete this workand office of Suretyship.

II. Sureties and debtors amongst 11. Christ engaged as our Surety without us. men enter into the same bond, and Our bonds and obligations signify nothing, by the debtor is looked upon to be the reason of our utter inability; Christ hath therefore principal bondsman. changed our name, and in the room and place

of it put his own, so that death and the curse &11 upon him. ** He was wounded for our transgressions," Isa. liii. 5. ^' He looked, and there was none to help, therefore his own arm brought salvation," Isa. Ixiii. 5.

in. Among men, when the lU. Christ, the Surety of the covenant of Surety makes a full compensation grace, makes full compensation for sin, and yet for debts, the party indebted can- the sinner receives his release in a way of gract';

SURETY. DISPABITY.

Qot be said to receive a release or which may be thus demonstrated: first, God, as aiacharge in a way of grace and was said, and not the sinner, found or provided !aTOiir, bat only in a way of jus- the Surety, which his own sovereign grace and tice. goodness moved him to, being wholly at his own

dioice whether he would save man or not, having i^anse enough to cast him off for his disobedience, as he did the angels that sinned: so thai whatever relief or discharge sinners receive, it is of grace, being wholly the nmtrivanee of the Creditor, to find out the way which best comported (in his risilom) to the satisfying of law and justice, in behalf of the criminal; had the ikbux found the Surety, as it is among men, the case had been otherwise. Secondly, the Sarety^ip of Christ holds forth abundajit grace, yea, the greatest demonstration of the love tad goodiness of God to sinners, in that he was pleased to dispense with his own law, 1? to the ligoroiis exaction of it from sinners, and take satisfaction from another, which it might have exacted from them. Thirdly, that he might bring about redemption and ptfdon for man, he parted with his own dear Son, who hud down his life, to atone, and make reconciliation between him and sinners. Fourthly, in that the blessing and benefit of Chiisf s undertaking as our Surety, is given and bestowed freely upon us, so thAt we have no more to do, but to fall down on our knees, and humbly acknowledge our rSeoees, and accept of a pardon through Christ's mediatign, and own him to be our Prince :tQd Saviour. Fifthly, in that he, as our Surety, gives to us a broken heart, and renews a li^bt si»rit in us; gives us the grace of believing, whereby we come to have an interest :a him, through the atonement made by his blood; from whence it appears, it is not our Ivlch, Dor our acceptance of Christ and the Gospel, that makes lus satisfaction so to God, thoagb it is hereby made effectual unto us.

The sum of all is this, that Christ did not die only nosiro bono, for our good and profit, Sfr Sodmans affirm; but in our stead and room; for where one is said to die for another, it is always thus taken. Moreover, where it is said, Christ bore our sins, &c., it is to be mdeistood of the punishment due to them; for in all places of the Old Testament, where it is said, ibou ahalt, or, they shall bear their own sins, it is meant of the punishment of tlkffl. So that if we would be pardoned, we must accept it as God is pleased to oficr it t'> 05, though a complete satisfaction be made for sin, in our nature to the Father. And ibail we di^ike that way of forgiveness that God is so much pleased with, wherein he doth 3ut only magnify his own fcee grace and goodness, but his justice and holiness also ?

IV. Among men usually the IV. Christ became Security for his people's Surety's bond is for debts, con- debts, before ever they were contracted, or they t»cted at or before the Surety's bond themselves bom: yea, he was bound to satisfy is given in, and for a particular sum for all the debts (of such who do believe in him) ur soma, sped&ed. that at any time of their lives should be contracted ; that is to say, he bore not only the punishment due to them for sins committed before their calling and conversion, but all their iciquines afterwards, through human frailty committed, Isa. v. 3, Jer. iii. 5, 1 John ii. 1, .:; though it is not alleged, they were discharged before committed, nor before true re-{^auoce be wrought in them, for repentance and pardon go together, *' Him hath God exalted on his right-hand, to be a Prince and a Saviour, to give repentance to Israel, and remission of sins," Acts v. 31.

V. A Surety sometimes repents V. Christ never repented his Suretyship; in-his eoming into bonds, and it is a stead of its being a trouble to his mind, he de-si^at tnmble and perplexity to lighted in it *' I have a baptism to be baptised Ixn, and seeks ways to be releas with, and how am I straitened till it be accomplish-i'l " My son, if thou be a Surety ed V* " I delight to do thy will, 0 my God:" f'T thy finend, if thou hast stricken Psal. xl. 8; he knew the payment of all would 1^^ with a stranger, thou art en fall upon him, and yet he shrinks not from it. sEired with the words of thy mouth," *• I lay down my hfe freely," John x. 17,18.

i- Prov. vL 1, 2.

VI. A Surety many times undoes VI. Christ, though he suffered hard things for Uauelf by bdng bound for other his people, in becoming their Surety, yet was riea; he engages for more than not undone, or brought to utter beggary thereby; \\i is |d>le to pay, and is thereby for though for a time he became poor to make us cut into prison, and never capable rich, yet by suffering death he was crowned with t) d^ver himself out glory and honour; his abasement was for his

exaltation; he expended not all his riches in

Y

satisfying fot our sins: Aougli he was cast into prison, (tiz. brought to the grave) yet be tiuickly delivered himself out, hy the powerfuliiess of the Godhead which dwelt bodily in him

1. From hence we may perceive what a miserable condition mankind liad involw themselves in by reason of sin, utterly impoverished, and brought to be^axy, debtors :•• God's justice for the breach of the law, owing ten thousand talents, and not a iarthiog to pay. Matt, xviii. 24, 25; and had been cast into the eternal prison of darkness, had oct Jesus stepped in and become our Surety.

2. What grace and unspeakable favour is here! hoW mtich hath Godotit-done mortals I he sought out a Surety to satisfy for our sins, who Were not only ill-natured debtors, bot cursed and most guilty rebels, who deserved nothing but death, and chains of darknesi Though he doth not pardon us without a price, yet rather than we should be without re* mission, his own Son shall be the ransom.

8. Moreover, nve may admire the great mystery of otir redemption! let men take heed how they contemn any part of the depths of God, because they seem to overtop and oaid«> their depraved reason. •

4. Here are tidings of great joy to broken and undone sinners. Tliere is a way open for free commerce and trading with God again: though be did not regard us whilst ve stood under the old covenant, being miserable beggars and bankrupts; yet he delights to have commerce and dealing with us in a way of grace, through the compact made vith Christ our Surety.

5. Let saints hold up their drooping heads and hearts, their debts are paid: *' Tie tiOrd hath laid on him the iniquity of us all," Isa. liii. 6. '* There is noW no condemnation to them that are in Christ Jesus," Rom. viii. 1.

6. Why should any think the conditions of the Gospel are hard, or Christ's commands grievous ? what you cannot do, Christ hath undertaken to help yoti in, and see done by you. •* He hath wrought all our works in us," Isa. xxvi. 12. " My God shall stipply all your need," Phil. iv. 19. " My grace is sufficient for thee," 2 Cor. xii. 9. ^

7. Moreover, let us consider what benefits do accrue to believers, by virtue of Christ's Suretyship.

First, By this means We are delivered from the hands of justice, and curse of the law, and Hvrath of God: " Christ hath redeemed us from the ctirse, being made a curse for us,'* Gal. iii. 13.

Secondly, We owe otir covenant-relation, first, unto God's grace; and secondlj, to Jesns, our blessed Surety and Mediator's undertaking: " 1 have manifested thy name to the men Which thou gavest me," &c. John xvii. 6»

"f hirdly. This is the ground of the saints' support against the power of sin, and indwell-iftg (Corruption: ** Thanks be to God, through our Lord Jesus Christ," &e, Rom. vii. 2o.

Fourthly, From hence we may groundedly expect succour in temptations: "Ihavt' prayed for thee," Luke xxii. 32. He hath undertaken for thee, who is " mighty to savo,' and who will " bruise Satan under your feet shortly," Isa. Ixiii. 1. Rom. xvi. 20.

8. How are we obliged to God our Father, and to the Lord Jesus Christ, for the work of our redemption ? 0 let us love God, and love Christ, and live to their praise, whibt on earth.

9. This also may eiilbolden the godly, to draw near Co God; they have a Suretj', f r one that hath undertaken for them, Heb. iv. 16. He is engaged for God to them, and for them, to God; he makes sure the promises to us, and renders our services acceptable to God.

10. Woe, woe to them that have not Christ their Surety; what will sinners do with* out a Saviour ? " If ye believe not that I am he, ye shall die in your sins," John viii. -^-l-

* Lastly, For trial. Have you Christ for your Surety? Examine yourselves by these inarks following.

200K U.]

CHRIST A sniDEGCOOM.

323

1. Did joa ever see the need t>f Christ's Suretyship ? Or do you adventure to come to GtHl for more goods in your own name ? in this take heed, for your credit is gone.

2. Hath Chnst taken you (as a door) off the old hiuges ? Have you seen your want and beggaiy, and from hence chosen Glmst for your Surety ? it is only the broken man tkt seeks to his Mend for security.

3. la the law written in your hearts ? Have you that new spirit put within you ? Jer. VOL 33. Are yoa changed ones ? " I will put my fear iu their hearts," &c. Do you love the word of God because of the purity of it. Psalm cxix. 140. 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 fiuth 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 iin be in thy sight the greatest of evils, and that which thou loathest above all things; aaJ 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, &om the consideration of this glorious grace shining forth in thii great and wonderful mystery, take encouragement to run further into debt; if any shodd do so, let them know, that there is nothing can be a greater evidence against them, that they haye no part nor lot in this matter.

CHRIST A BRIDEGROOM.

" BAcid, the Bridegroom cometh^ go you out to meet him" Matt. xxv. 6.

*'' He thai hath the bride is the Bridegroom: but the friend of the Bridegroom, which

iUndeth and heareth him^ rejoiceih greatly because of the Bridegroom^s voice: this my

/oy therefore is fulfilled;' John iii. 20.

Tms metaphor of a Bridegroom, as it is exceeding useful, so it is as comfortable and plt^asaot a metaphor as most we meet with in the holy scriptures.

A Brid^room presupposes two things: First, a person in a single capacity; and as so cossidered, he is a suitor. Secondly, a person in a married estate; and as so considered, l^e is a head or husband. In both these respects Christ may be considered, and is held firth m the word of God. He first acts as a Loyer or Suitor, to engage the love and affection 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 f Howiiig parallel

ICETAPHOB.

I. A man that intends or is dis-1^^ to marry, is not contented (I'T thmketh it not convenient to abide in a single condition) how ^ppj soever he is otherwise, in the ffijoyment of all outward good thmgs in his &thef s house.

PABALLEL.

I. Jesus Christ, notwithstanding all the glory he had with the Father, being the joy and delight of his heart, and clothed with all his excellencies and perfections, dwelling in the frui* tion of eternal bliss, yet thought upon a spouse, and judged it meet to enter into a marriage-re* lation, Prov. viii. 31.

n. An obedient and wise son tik€s advice, and consults with ^ father, being fuUy resolved to tiaoge hb «>ndition, and enter into a ^^^Qtract of love, and marriage-union; ^ then fixes upon a particular

II. Jesus Christ took counsel with the Fathe^ about that glorious design of love and good-will he bore to mankind; and hence he is said to be " delivered by the determinate counsel and foreknowledge of God," Acts ii. 23. It was no less than the great restdt of the hlessed Trinity, that the Lord Jesus the second Person, should espouse sinners to himself: " I proceeded," saith he," and esse from God; neither came I of myself, but he sent me," John viii. 42. He fixed not ^ choice on the fiillen angels^ but on the offspring of iallen man, who were given unto

bi by the Father,

GOB A 13R1D£:G&00M.

[book n.

lilETAPfiOB.

PABALLEL.

III. When a wan liatli 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 choose to send messengers, to treat with the persons about the business, and discover his affections, before he goes himself in person.

lit. Jesns Christ hath fixed his eye npoo lost and perishing man, agreed with the FaUit-r upon the way and method of proceeding, what he must do and become, in order to the accomplishment of this glorious enterprise: and accordingly the Father was pleased, out of his abnn-dant grace, in a fit season, to make kaovn \\h eternal counsel, and proposed Jesus Christ, iLt* seed of the woman, to the sinner, as an object < love; and not only so, but also before he cane himself, he sent his messengers, the propLct^, ** rising up early, and sending them/' to oftr

terms of love and friendship, and reveal his purpose to them, 2 Chron. xxxvi. 15. IV. After this, a lover usually IV. Jesus Christ after thb, such was the great-

(his heart being enflamed with ness of his love, and strength of his affection,

resolved to take a journey to give poor sinners ?* most gracious visit; the journey he took v&» long, as far as it is from heaven to earth. An*! that he might accomplish his blessed purpose, he fits himself with a garb accordingly, laying asitk* his heavenly robes, he clothed Imnself with our flesh, or did assume man's nature, that so In* might every way become a meet object for thii sinner, and likely to come and enjoy him at kst.

love and ardent affection to the person, though she being 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 clothing, 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 siutor 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 himseK, usually sends his friend, or takes him a long with him to signify, not only what and who he is, but also his intention and purpose in coming.

V. When the Lord Jesus came into the woriil the angels of God, who had knowledge ot him. in an heavenly way of congratulation, magninevl the Most High: " And suddenly there was with the angel a multitude of the heavenly host, praising,' God, and saying, glory to God in ^e highest, and

on earth peace and good will toward men," Luke ii. 13, 14. But how ungilEtt^ully wa< he welcomed and entertained by the generality of mankind, for whose sake he came into the world ?

VI. The Lord Jesus, when he came into tJiB world, to espouse poor sinners in a spiritual way, sent John the Baptist to prepare the war before him, and make ready a people for him, vbi^ bore witness of his Majesty, and declared the excellency of his Person, as also his gracious intention : ** He that cometh after me is mightier thao I, whose shoes I am not worthy to bear," (in anotiiiT

place, unloose, Matt. iii. 11, John i. 27.) " He shall baptize you with the Holy Ghost, and with fire." ** Ye yourselves bear witness, that I said, I am not the Christ, but 1 m sent before him." He that hath the bride, is the Bridegroom ; but the friend of the Brivl** groom, which standeth and heareth him, rejoiceth greatly because of the Bridegroom i voice: this my joy therefore is fulfilled," John iii. 28, 29.

VII. A man propounds ques VII. Jesus Christ propounds questions in ll:^

tions to the person he loves, to dis- word to poor sinners, thereby to discover b''ff

it is with their souls, showing the danger of 1>>* ing in love with sm, or to rely upon their ovu righteousness, or to have their affections inordinately set upon things of this world: he strives to undeceive tiiem. " Why do you not understinJ my speech?"—" He that committeth sin, is tin' servant of sin," saith he. " Unless a man deny hiw-self, and take up his cross, he cannot be my disciple. He that loveth father or mother more than me,isnot worthy of me," &c. "Unless ye believe that I am he, ye shall die in your sins," JoI«> viii. 24. '* Jesus answered, and said unto them, suppose ye that those Galileans were sinfltTs

cover whether she be pre-engaged 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.

METAFHOB. PABALLEL.

above all the Galileans, because they suffered such thiogs ? I tell you nay: except ye repent, ye shall all likewise perish/' Luke xiii. 2, 3.

VHI. A Lover makes offers of YIII. Jesus Christ offers his love unto sinners, I*>vd unto the person be has fixed showing how willing he is to embrace them in the his eye upon, and uses divers ar- arms of his mercy. He commends his favour gimients, to persuade her to yield and good will to sinners many ways: first, by or consent onto bis request. his taking our nature upon him, and coming into

the world. Secondly, by those hard things he met with in this life for our sakes. Thirdly, by sheddii^ of his blood. Fourthly, he ^»mmend8 his love by the continual motions of his Spirit upon our hearts, and by those in« ward checks of conscience, besides those blessed offers and tenders of grace, which dropped from his gracious lips: ** If any man thirst, let him come unto me, and drink," John vii. 37, ''Look unto me, and be saved, all ye ends of the earth," Isa. xlv. 22, '' Come tmto me, all ye that are weary and heavy laden, and I will give you rest," Matt. xi. 28. *' Behold 1 stand at the door, and knock: If any man hear my voice, and open the door, I will come in onto him, and sup with him, and he with me," Rev. iii. 20.

IX. A true Lover respects his IX. Jesus Christ loves poor sinners, not for intended bride, more than wealth, any thing he sees in them, not for beauty, riches, leaoty, Ac. It is not the portion, &c., for naturally mankind hath nothing that may bot t^ person, his eye is principally render them any way desirable in Christ's eye; ."€1 iqun. he might see enough in them to loathe them, but

nothing to love them.

X. Such a person uses hard, uses X. Jesus Christ sues hard, is very importu-v^^ty azgoments to prevail, and nate, uses many powerful and weighty arguments will not qpckly take a denial. to prevail with sinners to accept of the terms of

grace, and join in an holy contract of love with kiBL 1. One is taken from the dignity of his Person, being the root and offspring of l^a^id; David's Lord, as well as David's Son. " I (saith he) and my Father are one." ± From that early love and good will he bore to them 1 '* When there were no depths, vas I brought forth: when he gave the sea his decree—Then was I by him, as one trciQght up with him, and I was dsdly his delight, lejoicing always before lum: rejoicing in tthe habitable parts of the earth, and my delights were with the sons of men," Prov. viii. :i4,29—31. And in another place, ** 1 have loved thee with an everlasting love, there-i>Te with loving-kindness have I drawn thee," Jer. xxxi. 3. From the intention or pur* p«se of his coming so long a journey; " I am come that ye may have life,"—^Not to call the ri^teous, but sinners to repentance:"—*' Come to seek and to save that which was lost.*' 4. His great abasement and condescension. 5. From his suffering: *' I lay down Q)* life for my sheep." Can there be a greater argument than this ? 6. He argues with ^bxR from &e consideration of their own misery, and that absolute necessity there is of ci^ftisg with him, and the blessed effects of it: " He that believeth on the Son, hatli ever-iiating life; and he that believeth not the Son, shall not see life, but the wrath of God ^deSi on him," John iii. 36.

XL A faithfiil suitor waits long, XI. Jesus Christ wsdtb long, and hath much pati-

aad hath much patience, before he ence, before he doth desist fh>m his suit, and leave Tin desst or give over his suit, and sinners to perish in their iniquities. How long yet thinks nothing too much that did infinite patience wait upon the old world ? he suffers or does endure hr her was it not one hundred and twenty years ? and s^e; as appears concerning Jacob, forty years upon Israel in the wilderness ? '* I have vb) served seven years for Rachael: (saith he) spread out my hands all the day unto a ".^nd they seemed unto him but a rebellious people," Isa. Ixv. 2. But if he prevails f«v d^iys, for the love he had to her," at last, he thinks nothing too much that he has '^^n. xxix. 20. suffered for sinners. He waits at the door of his

spouse, ** until his head is wet with dew, and his lods with the drops of the night," Cant. v. 2, yet does he not think all too much.

Xn. One that intends to make XII. Jesus Christ doth express and manifest

4 person his bride and only con- great love to sinners, which he intends to take ^>rt, expresses great love; his into covenant relation with himself. His love, i^^e is sometimes much more than like the Nile, overflqws all banks and bounds; his ^ <rui well express; it is very grace is without limits, beyond the love of Jo-

METAPHOB. PABALLEL.

/trong, as strong as death; " Many nathan to David. What doth the Goq^ show gt waters cannot quench it, nor can express more plainly, than the strength of Chiist! the floods drown it." There is an love to sinners? Christ expressed such Iom? unsatisfied desire in the person, un- as never any other had, in laying down his til the object beloved be enjoyed. life for his enemies, for such as were rebels to

him and his Father. There is ** depth, height, length and breadth, in it, it passeth knowledge," Eph. iii 19.

XIU. Such an one is generally XTTT. Jesus Christ is greatly troubled at tlia concerned and grieved at the unkind- ungrateful repulses he meets with from sinners; nesses of his friend, and ungrate- which appears, 1. By his being grieved; "He wss ful repulsqs; and many times from grieved because of the hardness of their hearts.'' hence doth withdraw himself, and When he drew near to Jerusalem, he wept overit, carry it as a stranger. perceiving how basley they had slighted and it-

jected him. 2. By condoling and bewailing Uieir miserable state and obstinacy: Israel will have none of me. " 0 Jerusalem, Jen-salem, how often would I have gathered th3r children together, as a hen gathereth her chickens under her wings ? and ye would not," Matt, xxiii. 37. By hiding of his face, and bringing afflictions upon them: " I will go and return to my place, till they acknowJelge their offences, and seek my face: in their afflictions they wiU seek me early," Hos. v. 15.

XIV. A Suitor nevertheless (such XIV. Jesus Christ, notwithstanding all the ub-is the nature of his affection) knows kindnesses of sinners, hath afforded them his not how to give her up; he there- word, wherein is expressed his good will and desire fore sends letters, thereby further to them; nay, and more than this, sends many a expressing the ardency of his desire, kind message to them by the sweet motions of and how loath he is to take his final his Spkit, to awaken their consciences, before he fiurewell. leaves them finally: thus he strove with the old

,. world, Gen. vi. 3.

XV. jBIoreover, besides all this, XV. Jesus Chiist sends his faithful ministers, he sends faithful messengers to her, who are as spokesmen for thdr Master: *' I have as spokesmen, to answer her oh (saith Paul) espoused you to one husband, that I jections, that so (if it be possible) may present you as a chaste virgin to Christ,'' 2 he might bring her at last to a * Cor.xi. 2,'* I have espoused you;" the meanrog is, compliance; who ilse also many argu I have been employed as an instrument sent and ments in order thereunto. Thus commissioned by the Lord Jesus to do it Many Abraham's servant acted, when he arguments they use to bring poor sinners to accept went to take a wife for Isaac, Gen. of the offers of grace, and receive Jesus Christ; xxiv. 35—37. as, 1. They, like Abraham's servant, set forth the

greatness and riches of then: Master: ** The Lord (saith he) hath blessed my master greatly, and he is become great; he hath given him flocks and herds, silver, and gold, &c.; and Sarah my master's wife bare a son to my master when she was old, and to him he hath given all that he hath," Gen. xxiv. 35. God is very great, all things in heaven and earth are his, '* The cattle upon a thousand hills;" and saitli the servant of God, he hath given unto Christ all that he hath. ** All things are delivered unto me of my FaUier." Christ is very rich, the heir of all things. Matt. xi. 27, John xiii. 3, Heb. i. 2. 2, They set out not only the greatness and riches of Christ, but his excellent beauty also: ** Thou art fairer than the children of men," Psal. xlv. 2. 3. Th€ power of Christ. 4. His wisdom. 5. His love and rich bounty. 6. They set before sinnei^, what the promises are if they receive him, and what glory they shaU be raised to. 7. The wofulness of their present state, and what it wUl be in the end, if they do refuse him: •* Knowing therefore the^ertror of the Lord, we persuade men," 2 Cor. v. 11.

XVI. A Suitor' also sends love- XVI. Jesus Christ sends tokens of his gracious tokens to Ihe person he intends to love to all such that he intends to marry, and make t his bride: Isaac sent unto betroth unto himself for ever; he gives them a Hebekah, ear-rings, and bracelets of cabinet of costly jewels, the graces of the Spirit. gold, Gen. xxiv. 22. to adorn them: *' They shall be an ornament of

grace unto thy head, and chains about thy neck^ Prov. i. 9. Grace is like a box of precious ointment, whose odoriferous smell perfumes the hearts and lives of believers.

METAPliOB, PAEALIiEL,

XVIL A Lover cannot endure XVn. Jesus Christ cannot endure that the riTals, nor permit that another heart of a professor should he divided, or that ^ should have a part, or an equal man or woman should have one heart for sin, and :»har6 in the affection of the object another for him; he must have the whole heart, l^ioved. or he will have none of it; " Thou shalt love Uie

Lord thy God with all thy heart, and with all thy soul/' &c.. Matt. zxii. 37. Conscience may be for Christ and his ways, and the judg* meat may be much enlightened, when the will may be opposite, and the afifections set ibiefly upon sin, and the vanities of this world: *' Their heart is divided, now shall they be fonnd fiulty."

XVIIL Some Lovers have fought XVIII. Jesus Christ met with greater opposi-great battles, and met with great tion, and fought more sore and feai^ battles than opposition from enemies, for the sake ever any did, for the sinner's sake; as.witness his of those persons they have set their conflict with Satan, tbat strong man armed; with iiearts upon. sin and wrath, and last of all with death itself;

over all which enemies he gloriously triumphed, ud got a perfect conquest, Matt. iv. 3—6.

XIX. A man will not make a XDL Jesus Christ will not take into covenant, coamet of marriage with one that is or make a contract of divine love or grace, with a eog^ed to another person; she must person that is not dead to the law. We must see I« free firom all others, if he espouse the insufficiency of that, and of our own righte-her to himselt ousness, and " have no confidence in the flesh, if

we would win Christ," PhU. iii. 3. 8. ** Where-i)n, my brethren, ye also are become dead to the law, that ye should be married to uother, even to him that is raised from the dead, that we should bring forth fruit unto God," Bom. vii. 4.

XX. When a suitor hath ob- XX. When Jesus Christ, by his word and Holy tained the love and full consent Spirit, hath brought over all the faculties of the of the person beloved, (and being soul unto himself, finding the person dead to sui, satisfied upon an accounts, respectiog self, and to this world, and all things being re-«ch things as we have hinted) sig< moved which obstructed this happy contract; he oi^ IB the next phice his resolution then proceeds, and takes the soul into union with to betroth or marry her unto him- himself: but, according to that lioly order and 3^; and that it might be orderly decree of God, no soul is espoused by Christ, but vi^ legally done, she is g^ven to sudi as is given to him by the Father; *^ All that liiin. the Father hath given me, shall come imto me/'

John vi. 37.

XXI. The espousal day being XXI. No sooner is a sinner converted by faith, ^^^t aod ooosummated, there is united, or espoused to Jesus Christ, but there is &^ joy ia the fieanily, amongst the great joy amongst the angels of God in heaven, savants and others, to see this happy and amongst the saints of God on earth. '' Like-6)DJimctioii. wise I say unto you, there is joy in heaven, in the

presence of the ang^ of God, over one sinner that Kpenteth," Luke xv. 10. And so in the case of the prodigal, at his return; ** The father aid to his servants. Bring forth the best robe, smd put it upon him, and put a ring on his ^; and bring hither the &tted calf, and kill it; and let us eat and drink, and be merry. AjMi they b^an to be merry," Luke xv. 23,24.

XXn. A Bridegroom usually, XXU. Jesus Christ settles upon each soul qteeially if he be a prince or noble he espouses, a very great inheritance; he makes P^, settles a jointure or dower over a jointure of an inestimable value, a kingdom ^ Us hide, entitles her to such of glory, a crown that fieuleth not away, even ever-orsQch a place, dty, land, or inhe- limiting blessedness. ntaaee.

XXUL A Bridegroom leaves his XXIU. Jesus Christ leaves his church, and ^awhile (after he hath espoused each believing soul (whom he takes into union fe) in her own country, and in her with himself) in this world for a while, and doth ^hor^s hoose, doth not immediately not immediately take them to himself, or carry ^ ber home to his own habi- them to heaven, his own habitation, Utiuo.

METAFHOr. PABALLEL.

XXIV. A Bridegroom rejoiceth XXIV. Jesas Christ deli^teth greatly in bis over his hride, and much delighteth church, and in every sincere member thereof: in her, Isa. Ixii. 5. hence Zion is called Hephzibah; " And as tb

Bridegroom rejoiceth over the bride, so shall thj God rejoice over thee," Isa. Izii. 4, 5.

XXV. The Bridegroom dis- XXV. Jesus Christ discharges his saints n\ charges the bride from many debts people from all those debts tiiat bind orer t* and dangers, by means of this eternal wrath. Sinners were miserably indeltdi marriage contract, and conjugal to the law and justice, owed ten thousand talents, knot. He now stands liable to but had not a farthing to pay; liable eTtrv these actions and arrests, which day to arrests, and to be sent to the dark shadtrs otherwise, had she abode in a single of eternal night, or prison of utter darkness, unair state, would have come upon her the wrath of the incensed Majesty, having wfa'^le own head. mountains of sin and guilt lying upon them, nm-

ning every day into new scores, adding sin to sin. one heavy debt upon another. Oh! how great is the guilt of sinM man! and hov unable to satisfy Divine Justice! How then shall these debts be paid, all these sins expiated, and the guilt taken away ? Justice calls for Ml payment; its language is, pay. or perish: yet we cannot make the least reparation, nor right God for the ^rong we bve done him, by offending the eyes of his glory. But now, by a marriage-covenant widi Jesus Christ, all is at once discharged, and the sinner acquitted; there being riches and worth enough in him, who hath fidly satisfied the demands of law and justice; and by union with him the sinner comes to be interested in all. *' He was made sin for us, vbo knew no sin, that we might be made the righteousness of God in him," 2 Cor. v. 21. " The Lord hath laid on him the iniquities of us aU!" 0, how happy is that soul that is espoused to Jesus Christ

XXVI. A Bridegroom, if he XXVI. Jesus Christ confers great honoor on be a prince, or noble person, raises those that are espoused to him. The church i' his bride to great honour; she is called a queen; and how comes that to pass, but called by his name, has the attend- by means of this contract and marriage with ance of his servants, and lies in his Christ ? ** Upon thy right hand stands the qoeen* bosom. with gold of Ophir," Psal. xlv. 9. Believers are

called by Christ's name, have the attendance of his servants, the holy angels: ** The angels of the Lord encamp round about them that fear him," Psal. xxxiv. 7, " He hath given his angels charge concerning thee." Saints lie in the bosom of Christ's love and mercy.

XXVn. A Bridegroom supphes XXVII. Jesus Christ supplies all the vants the wants of his bride; it is his part, and makes blessed provision for his saints: " They and great concern, to provide all that fear the Lord shall not lack any good thing," things needful for his wife that he. Psal. xxxiv. 10. Whether it be grace or pea<M, has espoused. either food or physic they want, Uiey shall hare

it from him: all is in Chr&t: *' In him all fidness dwells," Col. i. 19; and m hijn, so as to be let out and communicated to his saints.

XXVin. A Bridegroom sympa- XXVIII. Jesus Christ sympathizes with his thizes with his spouse, and helps to saints: *' In all their afflictions," it is said, '* he bear her burdens; is greatly troubled was afflicted," Isa. Ixiii. 9. And in another place, when she is afflicted, and cannot it is said, "His soul was grieved for the misery o^ endure any should affiront, misuse, or Israel," Judges x. 16. ** He himself hath snffereil wrong her. Being tempted, he is able to succour them that are

tempted," Heb. ii. 18, " We have not an High-priest that cannot be touched with the feeling of our infirmities," Heb. L 15. *' He that toucheth you, toucheth the apple of mine eye," Zech. ii. 8. " Cast thy burden upon the Lord, and he shall sustain thee," Psal. Iv. 22.

XXIX. A Bridegroom requires XXIX. Jesus Christ requures obedience of his obedience. The man hath, and church, and of every member thereof; hence ought to have pre-eminence over Paul saith, " The church is subject unto Chnst" the woman ; he is her head, and '' The Lord Jesus is exalted above all principalities she is commanded to be in subjec- andpower, might and dominion, and every nametbat tion. is named, not only in this world| but fdso in that

BOOK n.]

CHBIST A BRIDEaROOX.

320

METAPHOR.

PARALLEL.

vbich is to oome," Epih. y. 24, and i. 21, 22, and is given particularly to be '* H^ad over all things to the dmrch," " Call ye me Lord/' saitli Christ," and do not the thing^ that I sav," Luke vi. 46.

XXX. Jesus Christ reproves his samts for their evils and transgressions, out of his great love. " As many as I love, I rebuke and chasten," Rev. iiL 19.

XXXI. Jesus Christ covers the weaknesses and infirmities of his people. He covers our sins, doth not upbraid us with our faults, but forgives our iniquities, " and remembers our sins no more," Psal. xxxii. 1, Heb. viii. 12. Though his saints have many spots and blemishes, yet he, through his great grace, overlooks them all, and will not expose them to reproach, here nor hereafter, for them.

XXXII. Jesus Christ gives counsel and instruction to his people: *' I counsel thee," &c. Eev. iii. 18. What heavenly instruction hath he left in his word, of which we stand in need at all times ? Psal. Ixxiii. 24, and xvi. 7.

XXXni. Jesus Christ is greatly pleased with his people, when they walk as becometh the Gospel. "Do good, and communicate; for with such service the Lord is well pleased." To distribute to the ministers of Christ, is said to be " a sacrifice acceptable, and well-pleasing to God." Chil« dren, obeyyourparents in all things; for this is well-pleasing unto the Lord," Phil. iv. 18, Col. iii. 20.

'* Come, my beloved, let us go forth into the fields ; let us lodge in the villages:—let us see

if the vine flourish, whether the tender grape appear, and the pomegranates bud forth ;

tliire will I give thee my loves," Cant. vii. 11,12. '* He leadeth me beside the still

waters," Psal. xxiii. 2.

XXX. A Bridegroom reproves his bride for the fiuilts that he sees in her, firom that great love he bears to her.

XXXI. A Bridegroom nevertheless hides and forgives many infirmities that he sees in his spouse, and will not lay open her weak-D£^, nor expose her to reproach, as Jo^h thought to have dealt with Mary.

XXXn. A Bridegroom advises a'ld instructs his spouse, in all things wherein she stands in need of it from him.

XXXTTY. A Bridegroom is greatly pleased with the good behaviour i't his bride, takes much delight in her company, leading her into p{>5asant places, to lovely fields, and springs of water, for her solace and refre^unent.

METAPHOB.

DISPARITT.

I. A great and mighty prince vill not set his heart upon, nor tfjon a leper, a creature blind, defi^rmed, tai}l of running sores, and old ulcers, firom the crown of ^ head, to the sole of the foot.

I. The Lord Jesus set his heart upon the sinner, when cast out to the loathing of his person, in his blood, like a new-bom in&nt. Every sinner is a leper in a spiritual sense, defiled all over, wounded, full of ulcers and stinking putrefaction, as loathsome as a filthy sepulchre : every faculty of the soul unclean, and the

members of the body polluted. Hence it is said, " We have no soundness from the crown

of the head, to the sole of the foot," Isa. i. 5, 6. Yet, when the sinner was in this con-

iHtiiHi, that was the time of Christ's love, £zek. xvi. 4, 5, 6. II. Much less will a king leave U. Jesus Christ left his kingdom, and all that

bis czown and kingdom, and deny glory he had with the Father, which was infinite,

and inconceiveable, shining forth in all the excellency and perfections of the heavenly Majesty, with the attendance of all the angels of light, those glorious seraphims and cherubims, who bowed down to worship at his royal feet; yet he left an this, and became poor, 2 Cor. viii. 9; and a man of sorrows, exposing himself to greater pain and misery, than any mortals are capable to endure ? and all this for the sake of poor, polluted, and deformed mankind, who were " enemies to him by wicked words," Col. i. 21.

^self of all his glory, become poor aoil contemptible, not having so much as a small cottage to dwell in, nor aoney in faU pocket; nay, be exposed to as greatmiseries asever any QMital was; and all for the sake 'M love he bore to such a wretched c^tore, a kathsome leper, blind ^deformed, a mere vagabond, and e^stemptible beggar: and yet, a c^atore that was his en^my, a notorious rebel, and hater of him.

CHBIST A BBIDEGBOOM.

[book U«

METAPBOB.

III. Other lovers and Bride-grooms mind their own advantage and interest in seeking a wife.

IV. The beauty that another Bridegroom finds in his spouse, is not transmitted from him unto her; he cannot confer beauty, nor more comely features; if she be^ hard-iiiivoured, deformed, and ugly, so she must remain.

V. Some are not very constant in their love; they cool in their affection, and love not always alike, nor to the end.

VI. A princely Bridegroom provides not the wedding-garments for his bride, he is not at the charge of adorning her; the bride doth procure her own attire, her robes, rings, and costly ornaments.

YII. Other Bridegrooms die, and leave their wives and dear consorts widows, and their children fatherless.

DISPARITY.

Ill Jesus Christ did all to raise as to honcHir There could be no addition to his gloiy and happiness; it was our interest and advantage be sought, in all he passed through, and endured.

IV. Jesus Christ finds sinners very ugiy aix deformed, in head and heart, in hce and feature ; but he transmits or transfers his gbiioas beauty unto them. Hence the church's beamy is said to be " Perfect, through that comeliness thr Lord hath put upon her,"Ezek. xvL 14. He makes the soul that was polluted, dean; that was deformed, very beautiful and amiable to look upoa.

V. Jesus Christ is unchangeable in his love: " I have loved thee with an everlasting love, there^ fore with loving-kindness have I drawn thee," Jer. zxxi. 3. He will rest in Ms love; " Having loved his own that were in the world, he loved thm unto the end," John xiii. I.

VI. Jesus Christ is at all the charges of dotb-ing and adorning the church, and every sincere believer and member thereof.

VII. Jesus Christ never dies: he wasdeaJ, but dies no more: ** He ever liveth to make intercession for us," Heb. vii. 25. He will never leave Zion a widow, nor her .children orphans. " I will not leave you comfortless."

INFEBENCES.

I. We may infer from hence, how infinitely sinners are obliged and beholden unto God in providing such a great and good match for them. Did ever any king manifest such kindness to vile and wicked traitors, as to send his own son to die for them, that they might be interested in all the blessings of his court and kingdom ? God propounds Christ to us as a Spouse and Bridegroom.

n. Moreover, how infinitely are we obliged to Jesus Christ, for bearing sndi goodwill unto us, to pass by the fsdlen angels, and to fix his eye upon poor fidlen man; to come into the world, and expose himself to all those base affironts, shame, sorrow, and death itself, that he mi^t accomplish this glorious design of love and marriage-union with ns.

in. It shows what great foUy, and horrid ingratitude, those sinneis are guflty of, that slight and contemn this offer. Which may lead you to consider:

1. What is your state without Christ ? If you have not Christ, what have you ? No life, no light, no pardon, no peace, no God, no glory. You are without all true good, if you are without God and Christ. Sine summo bono, nihil bomm.

(1.) Is it not folly to prefer bondage to sin, and Satan before a marriage-state with Jesus Christ ? rather be the devil's slave and vassal, thui Jesus Christ's dearest consort?

(2.) Is it not great folly to refuse such an offer, that will make yoo happy for ever, if embraced, and when there is no other way of being happy ? If this offer be rejected, thou art undone, and must be damned.

(3.) Is it not great folly to value the lusts of the flesh, and pleasures of this world, above Chrbt ? To value the greatest evil above the chiefest good ?

2. It is great ingratitude. Hath Christ done all this, and wilt thou slight him at last ? Shall he come to thy door, and wilt thou shut him out ? Is there no room for him in the Inn ? Shall he lie in the stable? Shall Satan command the heart, and Christ only have the lip?

1. Is it not great ingradtade to pour such contempt upon Christ ? Do not they that refuse him, and slight the offers of his grace, derogate from him ? Do not such vilify his person ? Do you not say in your hearts, " There is no beauty in him, form, nor comeli-Dess?" Isa. liiL 2.

(2.) Do you not pour contempt upon his undertaking, and undervalue his blood and Hiferings ? We read of some that tread under foot the blood of the Son of God, and judge it to be a thing o( no worth nor excellency, Heb. x. 29; and what dost thou less, who dost sot believe in hun, embrace him, and apply his precious blood and grace for help and healing.

Exhort. If this be so, then labour, whoever thou art, to accept of Christ. Dost thou think to do better ? what object canst thou find, that more deserves thy affection ?

1. He is great, honourable, a King, the King of kings; all our kings are his subjects; lie is Eiog of heaven, earth, and heU.

2. Great in power: he has led captive the king of darkness, has spoiled the principalities of sin, that so long tyrannized over thousands, yea, millions of thousands; hath over-oome death, the king of terrors, that none of the mighty could ever encounter with.

3. He is the most amiable olject in the world; his beauty far exceeds the beauty of the kminaiies, much fairer than the children of men.

4. He is rich, unsearchable in riches. What wouldst thou have, or canst thou desire, but it b hi him ?

Wouldst thou know the ready way to be espoused unto him ? Then,

1. First of all, break off that affinity thou boldest with sin, and get thy heait off from the inordinate love of this world.

2. Thou must become dead to the law, and thine own righteousness.

3. Labour to see an absolute necessity of marrying with him.

4. Get thy judgment well enlightened in the mysteries of grace and glory, that come byJesnsChrut.

5. Hearken to the motions of thy own consdenoe; for conscience is employed, when thoroughly awakened, and rightly informed, as a spokesman for Christ.

6. Take heed of a divided heart; never rest till thy will is brought over to accept of Christ, and the offers of grace.

7. Labour to choose Christ singly, a naked Christ. Christ is able every way to make Ike happy, and fiilly answer all thy desires; take heed therefore of going aiter oUier ItfTers, give not his Headship and Sovereignty away.

IV. This shows what a happy state the godly are in. Can the soul be poor, that has soeh a friend and husband as Christ is ? If David concluded he should not want, because the Lord was his Shepherd: be sure thou shalt not, because Christ is thy Husband: the BziJegroom takes more care, and is more tender of his bride, than any shepherd of his sheep or lambs, Psal. xxiii. 1.

V. This speaks great terror to the wicked, that oppress and misuse God*s people, and Mke a spoil of his church. What will they do, when the Bridegroom rises up to plead the caase of his darling ? He will not spare his arrows, but tread them down in his fury.

Losihf^ Be preq|red, you that are virgins, the Bridegroom is coming, the midnight-crj ^ soon be heaid ; get your lamps trimmed, and oil in your vessels.

CHRIST THE EXPRESS IMAGE OF THE FATHER.

(m j^a^mAf rv woToat^s av7H» And the character of his substance: we translate it^

" The express image of his |jer50»i,"—Heb. i. 3.

The term eharacter, is a metaphor taken from the Image, figure, or impression of a seal, 7«;?e$enting the proto-type, or first pattern, in everything. The word is derived of Xs^srliif, which signifies to engrave; the Father having (as it were) most indeUbly engraven his whole essence and Majesty upon this his eternal Son, and drawn his own effigjes Qf^s him from everhisting, being his substantial Image and exact representatioii. Which (iplieation fairly agrees with this mystery, leading our mind to such discoveries, as will

stir US up to desire the gracious participation of its firuit and efficacy; for it opens the secret of eternal generation, and the love of the heavenly Father. A seal is more higUy valued, and more closely kept, than other things. See Isa. xlii. 1, Matt. iii. 17, and rril. 3, John iii. 35, and xvii. 24 Through an union with this hlessed Image, the lost Jsa^ of God is restored in helievers; now inchoatively, or with respect to beginning; alter death, consummatively, or with respect to perfection. Col. iii. 10,1 Pet. L 4, not bj essential transmutation, but by a mystical union.

METAPHOR. PARALLEL.

I. An Image is the likeness of, or I. Christ is the likeness of the Father, tk doth represent and express the person true form, figure, character, or representadon of whose it is. him.* This similitude (saith a reverend divide)

relates to the Persons of the Godhead; it is borrowed from the impression of a signet. The Son hi himself is iv i^offn Bsu, in the likeness of God.f

n. An express Image represents 11. Christ is itiuff e>if, the Image of God, re-a person unto others. presenting him unto men; he manifesteth Gol

unto us. He is said to be ttwuf rv ew rv mfon, " the Image of the invisible God,'' Col. i. 15, because partakmg of the nature of the Father, the goodness, power, holiness, grace, and all other glorious properties of God, do shine forth, or are represented, declared, and expressed to us.

in. An express Image represents in. Christ represents God the Father to be-a person unto us, whom we many lievers, in his true form, character, or likened, times cannot see personally, because whom we see not as he is in himself^ nor can see, absent, and at a great distance from he dwelling in inaccessible light, at an infinite us. distance of divine nature, and manner of being,

from our apprehensions and conceptions. ''No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him," John i. 18.

ly. An Image, and the person it IV. Christ respecting his essence, is the same represents, are not the same. God with the Father; but the subsbtenees or

persons of the Father and Son are different, and so not the same.

V. An express Image brings hun, V. Christ being the express ImageoftheFather; who is held forth or represented by it, brings mto our minds what kind or maimer of Goi into our mind, whereby we call to the Almighty is; his excellencies, and glorious remembrance what manner of person perfections, are hereby presented as it were to our he is, and thereby contemplate upon view : 2 Cor. iii. 18, 2 Cor. iv. 4, 6. By which his beauty, and excellent accomplish- means we are taken up into holy meditations and ments, which before, probably might contemplations of him, whom by reason of sin, we be forgotten. had forgotten, and lost the true knowledge of.

YI. An express Image, if it re- VI. Christ being the express Image of God the presents some noble or renowned Father, who is the blessed and only potentate, and person, one that hath an endeared the glorious King of heaven and earth, w^ho hath love and affection to him or her to dear and tender love to us his poor creatures, who whom it is sent, their great and only is our Friend, Husband, Father, gracious and chief BenefSactor, or a dear relation, is ex- Benefiactor, causes all true believers greatly to ceedingly prized and valued by the prize, love, and esteem the Lord Jesus, not only receiver.. for his own sake, but for the sake of hun whom he

doth resemble and represent

VII. An express Image of a per- VH. Christ, God-man in one Person, or '* God son is curiously drawn, and is a most manifested in the flesh," 1 Tim. iii. 16, the glorioos rare and adnurable piece of work- representation of the Father to sinners, is the manship; it is viewed and com- admirationofsaintsand angels;'tisagreatmystery, mended by all skilful and discerning and comprehends the depths of G^. That the persons in that art. glory of God should shine forth in the nature of

man, is, and will be the wonder of both worlib; it is judged by aU the ^dly, to be the master-piece of divine wisdom.

• See Jrk of the covenant, p. 164. f Dr. Owen on Eei. m 8, p.- 55.

ICETAPHOR. DISPABITY.

I. Among men, the substance of I. That which is said of Christ, » ftop^eiv a thing hath the precedency, or is wrapx!^, being, or existing and sabsisting in the before the sign or Image of it; the form of God, that is, being so essentially ; for person, and Uien the picture or em- there is no (Mffn torm in the Deitr^, but what is Uem of it essential unto it: this Christ was aDsolutely, an-

tecedently to his incarnation, the whole nature of God being in him, and consequently he being in the Son of God.

XL An Image, figure, or cbarac- II. Christ is a lively, perfect, and complete ter among men, cannot fully and Image, character, and representation of all the ji^rfectly, in every thing express or glorious attributes, excellencies, and perfections ivpresent the person it is made for; of the Father; '* The fulness of the Godhead dwell-it differs in matter, life, and motion, ing bodily in him," Col. ii. 9. . Were it not so, he

could not gloriously represent unto us the Person of the Father; nor could we, by contemplation of him, be led to an acquaintance ¥rith the Person of the Father.

1. The Father Is from everlasting ; so is the Son.

2. The Father is a perfect and Divine Person, or subsistence; so is the Son.

3. The Father hath life in himself; so hath the Son life in himself.

4. The Father created the world; so did the Son.

5. The Father upholds all things by the word of his power; so doth the Son. t>. All things were made for the Father; so all things were made for the Son. 7. The FaUier is to be worshipped; so is the Son.

B. The Father knows all things and searches the heart; so doth the Son.

0. The Father is in the Son; so is the Son in the Father : " The Father is in me^ ontl I in him/' John x. 38. The Father being thus in the Son, and the Son in the Father, an the glorious properties of the one shine forth in the other. The order and eco" Homy of the blessed Trinity in subsistence and operation, requires, that the manifestation and commamcation of the Father to us, be through the Son.

10. Ail other perfections of the Father shine forth in Christ; it is he that makes them m^ifest to ns, according to that of the apostle: " For God who commanded the Light t) shine oat of darkness, hath shined in our hearts, to give the Light of the knowledge of the ^ory of God in the face of Jesus Christ," 2 Cor. iv. 6. The wisdom of the Father is great and infinite many ways; but, wherein doth it shine more gloriously, than in the Son's vorking about our redemption, in reconciling justice and mercy, in punishing sin, and panioning the sinner ? " To the intent that now, unto the principalities and powers in heavenly places, might be made known by the Church the manifold wisdom of God," Eph. iilO.

11. The Father is fuU of goodness and love to man; this appears in his making of tint supceme over all creatures on earth. But what is this favour* and goodness, to that which is manifested in and by Christ ? in raising him up (when a rebel and vile tiaitor) to the honour and dignity of a Son, and to accomplish this, to give his only begot-tai Son to die in his stead I " He made him to be sin for us, who knew no sin, that we night be made the righteousness of God in him," 2 Cor. v. 21. *' Christ hath redeemed 03 from the curse of the law, being made a curse for us," Gal. iii. 13. There was much livoor and love in the blessings and privileges of Creation ; but in redemption, mercy is i&agnified likewise to admiration, and shines in equal glory.

12. God the Father is infinitely holy, just, and righteous. His holiness and justice appeared in casting off the Mien angels, and by executing his severity upon our first parents, and by destroying Sodom and Gomorrah, and the cities about them, and in several '4her respects: Yet, how much more abundantly doth his holiness and justice shine forth b the Son, the Image of the Father, when he came forth to redeem mankind ? in that ** he made his soul an offering for sin," Isa. liii. 10. '^ God letting out his wrath upon him, '' sparing him not," Bom. viii. 32, when he stood in the place of the sinner: '* For the traosgresaioiis of my people was he stricken," Isa. liii. 8. Aa Mr. Burroughs observes, there i^ Qotiiing sets out God's justice, holiness, and infinite hatred of sin, like this, &c. Our nature is mated to the divine nature of God, that so by that mystical union, grace and holi-oess mi^^t te communicated in a glorious manner unto us.

BISPARITT.

13. The power and condescension of God is wonderful, many ways demonstrated, but notlung like what it is in Christ, in taking oar nature into personal anion with himself ; that the Son of God should become man 1 The Ancient of days become a diild! He that made the world, bom of a woman! When Satan had done his worst that be might destroy man, man is by the power of God advanced to greater glory and happiness than be had before he fell.

14. Moreover, I might ^ak of the patience, forbearance, and faithfulness of God; all which, and many more of the glorious attributes of the Father, shine f<»th most hrdy in Jesus Christ. Besides, the Persons or subsistences of Uie blessed Trinity axe more clearly discovered by Jesus Christ, than ever before.

First, in his own Person. Secondly, in his doctrine. Thirdly, in his baptism, or when he was baptized. Fourthly, in his commission, Matt, xxviii. 19, 20. Fifthly, in their distinct offices, operations, and workings.

Lastly, the will of God, and his holy laws and institutions, arp only made known by the Son.

METAPHOB. DISPAR1T7.

III. It is gross idolatry to wor* III. Christ, who is the Imago of God, ought ship Images, or the likeness of any to be adored and worshipped by men and angels, thing in heaven above, or the earth " And when he brings in the First-begotten into beneath. the world, he saith, and let all the ai^ls of God

Worship him," Heb. L 6. lY. Other Images are soon mar- lY. Christ, the Image of God, abides for ever; red and pass away. time, nay, eternity, will not alter or cfaaoge hioi,

nor mar his beauty.

INFERENCES.

li We may from hence perceive the wonderful love, goodness, and condescendon of God to mankind, who seeing how unable we are to understand, comprehend, conceive, or take ia the knowledge of himself, (who is so infinite and inaccessible in his being, glory, snJ majesty) is pleased to stoop so low as to afford us a figure. Image, and lively represenui-tion of himself, that so we might not frame false ideas of God, or entertain any vaio or unworthy apprehensions of him in our minds.

2. This also abundantly demonstrates, how exceedingly willing the blessed God is to reveal, or make known himself unto his creatures.

• 3. This discovers the necessity of coming unto God by Christ, and what advantage the Christian world have above the heathen nations: for though he hath in the visible creation implanted some resemblances or characters of his excellencies, and left some footsteps of his blessed and sacred properties, that by the contemplation of them, men might comets have some acquaintance with liim, as Creator, which might encourage them to fear and love him, and make him their last end; yet, all expressions of God, besides this is of Christ Jesus, are partial, short, and insufficient to discover all that is necessaiy to be known, that we may live to him here, and e^joy him hereafter.

4. It may caution all men to take heed they do not imagine to come to the true knowledge of God any other way but by the Lord Jesus: "For no man knoweth the Fa* ther but the Son, and he to whom the Son will reveal him,** Matt. xi. 27. All miss of happiness, that seek it not by Jesus Christ. We must seek the Father in the Son, and by him; labour to believe in, or come to God by Jesus Christ. This is for direction to us in all religious worship.

5. The godly' may from hence also see, what reason they have to love and deligbt themselves in Jesus Christ. Brethren, study the knowledge of Christ, look often upon this glorious and blessed Image. Many are taken with pictures and representations of things and persons; but how vain is that ? Here is the Image you should delight yourselves in; look to Jesus; mnch profit, as well as joy and comfort, will redound to you hereby. This is an Image that abides for ever, which God allows you to worship and adore him by.

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835

6. Prize Cbrist, value him above all things in this world ; i:an yott too highly esteem him, who is the express image of the Father's Person ?

Lastly, Let all take heed how they slight Jesus Christ, or contemn the knowledge of bim; because this mystery is above their reach, and shallow apprehensions; and indeed It may caution all not to seek too curiously into these great mysteries and depths, lest ihey be drowned: the best of men know but in part.

CHRIST A PHYSICIAN.

Oi Xfs'» tx»«f M taxyoiits lar^ts, &c., " They that are whole need not a Physician^ but they

that are sick/* Matt. ix. 12.

The same is repeated, Mark ii. 17, with which you may compare Isa. Ixi. 1, in which pla<^ the term is attributed to Christ the Redeemer; the metaphor being taken from Physicians, because he gives spiritual healing in soul diseases, as Physicians do in the •liseases of the body: see also Luke v. 31. We read, Job xiii. 4, of " Physicians of no valoe f such indeed are all to Whom application for remedy is made, besides this heavenly Fhpician, Who never fails to cure such as receive his prescriptions. In what respects Christ is termed a Physician, is to be seen in the foUowmg parallel.

ITBTAPBOB.

PABALLEL.

L Jesus Christ is very skilful in distempers of the soul and body too; he knows what the nature of every sin is, (which is the disease and sickness of the soul.)

n. Christ knows what the nature, virtue, and property is, of all spiritual medicines, that are good to cure the soul, viz., the nature of his word. Spirit, &c., John vi. 68.

III. Christ, the spiritual Physician, is authorised and appointed to his work. " The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor: he hath sent me to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised," Isa. Ixi. I, Luke iv. 18. All he did was as he received commandment from the Father. He was tried many Ways, and gloriously approved, to be every way able, and capable to undertake the care and cure of souls.

lY. Christ, when he was asked about his commission, or by what authority he did those things, showed his power and license to all, produced his Father's seal to his commission, by the mighty wonders he did: he had John also to bear witness to him, but saith he, " J receive not testimony from man, but have a greater witness than that of John; for the works which the Father hath given me to finish, the same do bear witness of me, that ^He Father hath sent me," John v. 36» 37. By which means he made it appear that he ^ no deceiver. And indeed, whoever .they be that take upon them to bring in new ^js and meaos to cure souls, if they cannot confirm their doctrines by such mediums *^ no deceiver can pretend unto, they are mere cheats and impostors.

V. A Physician ought to know Y. Christ knows the inward parts, knows every ^ name and nature of that par- sin and disease of the soul, knows whether it be ^^ disease under which his the distemper of the stony heart, or the tympany I^«it laboureth; he that know* of pride, or unbelief (Uiat consumption of the

I. A Phyncian b a person skilful in distempers of the body, knows the mtare of diseases.

II. A Physician is one that knows the nature of simples, and other in-$:re<]ients that are good for cure; stn'lies the nature of herbs, plants, nunerab, &c.

ilL A Physician is one that is autiiorised or licensed. They are ^t tried, and approved, and com-Q^asooed, before they are admitted u practise physic, because many praend to it that have no skUl, but 3re mere cheating quacks, and ^^uyoBtebanks, that kill more than tbeycnre.

IV. A Physician ought to show ttd produce his authority or li-c<^nx to practise physic, to such IS have power ta require it, that w it may be the better known, whe-iber he be what he says or not, *bere being many counterfeit Physicians.

OHBIST A PHY6ICUN.

[bookh.

UETAPllOB.

PABALLEL.

eth not the distemper, can never cure it unless by chance.

VI. A Physician, as he ought to know the name and nature of the disease, so he must know the cause of the disease. The cure is found, saith One, in the cause; to discover whence the distemper grew, and what the occasion of it was, directs unto the remedy.

soul) or whatever plague or disease doth aiict thee.

VI. Jesus Christ doth not only know eTm distemper of each man and woman, but also the cause of it, the first rise from whence it springs; what diseases are epidemical, and what not; vk-ther the cause arises from within, from that ic-ward and universal depravity, the original cacse, indeed, of aU spiritual sickness; or whether the inresent grief arises more immediately from an infectious air, persons, or distempered companions, the ruin.of many souls: whether it arises from unbelief, or worldly-mindedness, or neglect of duty, temptation of Satan, or from other causes, he knows them all.

YII. It behoves a Physician to YII. Christ knows the inclination of every

know the constitution of his pa- soul, what sin or sins do most easily beset them,

Heb. xii. 1,2; or they are chiefly subject vmU), whether it be piide, or passion, or the ioordinate love of the creature, or whatever else.

YIIL Christ knows fdl the habitual diseases of the soul, such distempers as are inveterate, stal*-born, contumacious, from those common weak* uesses and infirmities of Christians, which the best of men may be overtaken with.

tient; thereby he finds out what diseases the patient is most subject and liable to.

YIII. A Physician ought to know what diseases are chronical or habitual, from such as are acute, that have seized on the patient suddenly by heats, colds, blood, or from other causes.

IX. A Physician ought to be an experienced man: that greatly tends to his more necessary accomplishment; for if he be one that hath not seen the effect of his medicines in his own body nor in others, it is hard venturing to have to do with him.

X. A Physician useth proper and suitable preparatives to dispose his patient's body to a cure.

IX. Christ is well experienced ; no Physician s^) ancient, or hath so long experience of distempers of the body, as he hath had of the diseases of the soul. How many hath he cured since the beginning of the world, of all manner of sicknesses and diseases whatsoever.

X. Jesus Christ useth proper and meet preparatives, to dispose and fit men for their spiritual cure; makes them sensible of their state and condition by nature; humbles, and lays them low at

his feet; puts them upon the duty of prayer, and hearing the word; and quickly afier the cure follows.

XI. Jesus Christ knows what is proper f<*r every disease of 'the soul, and applies such meili-cines as are meet and proper, according to the distemper, such as are not hurtful and dangerous or that have no healing or saving quality in them; doth not send them to the light within, to principles of morality, to Popish pardons, or di^nsa-tions fi:om Rome, to a bare reformation from a n> torious and scandalous life, or an external proA^-

sion of religion, prayer, hearing the word, alms-deeds, &c., to trust to, or rely upon, fi^r salvation: but contrary wise, to faith in his own blood, to repentance and remission, through the atonement and merits of his sacrifice on the cross, Mark i. 15, John iii. 36, 37.

XII. A Physician doth not only XII. Christ makes a right application of know what medicines are good for truth, as well as he applies that which is good his patient, but also takes care to and pr<)per in itself; he does not preach the tir-apply them at a right time; if those rors of the law, the severity and justice of Gt»ii. things that are proper for the disease to a poor broken soul, that lies languishing and be not rightly and wisely s^plied, tremblbg, that has the pillars of his comfort the efiects are lost. A man may do shaken with the breakings of divine wrath; for at much hurt by giving a good me- such an one he does not prescribe oorroaves, l^ut

XI. A Physidan prescribes proper medicines for every disease; he does not apply medicines that are hurtful and noxious, such as rather kill than cure, that instead of having virtue in them to cure, are of a poisonous nature, or have no virtue at all.

BOOK II.]

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337

HXTAPHOB.

PARALLEL.

iinne, as by giving an ill one. ience it is valgarly said, that that rhich is one man's help, is another nan's death, one man's meat, is an-Kber man's pois<RL

cordials, and supports from the mercy of God, Luke X. 34. He pours the oil of gladness into his wounds, and gives him the wine of consolation. On the o&er hand, when a soul is stub-bom, swelled in pride, impenitent, presumptuous, contemning advice and godly counsel, &c. ret say, " They shall have peace, though they add drunkenness to thirst," Deut. xxiz. 19; 0 ^ffiJ pardon, and the glaid tidings of salvation, (saith Mr. Caryl) to such a soul, may be ti lordening and undoing. Though mercy may be tendered to the ungodly, for Ood jus-inea sudi; yet says not to a man that perseveres in his ungodliness, that he will justify r pardon him; but contrarywise says, he will not pardon them, but condemn and destroy bem, John viiL 24, and iii. 18, Rom. viii. 13. The worst of sinners may be saved, but jod will not save them in their sins. It is dangerous to daub with untempered mortar, to rfonoimcc " Peace, where there is no peace," Jer. vi. 14.

XIII. A Physician is very dUi- XITT. Christ is very diligent and careful of poor

sinners that he undertakes, tries their hearts and reins, hath eagle's eyes. Rev. ii. 23, his eyes are never off them; gives charge to his servants, ministers of the Gospel, to look carefully after them, that they want nothing, Luke x. 34, that every direction be followed, and wholesome diet provided.

XIY. Christ rectifies disorderly affections, and other faculties of the soul. When pride or worldliness would predominate, he checks those eTJh br his word. Spirit, or by affliction, a sharper way of cure; and endeavours to balance tue sod with an equality of every grace, that there may be love as well as faith, 2 Pet. i. ^. 6, and that *' Patience may have her perfect work," James i. 4. ^'. A Physician searches wounds XV. Jesus Christ cures none slightly that he

undertakes, but searches to the quick, breaks the very heart to pieces, and lays it open, with applying caustics and corrosives, viz., afflictions, &c., corroding medicines, and then effec-tolly cures it: " They were pricked in their heart," Acts ii. 37. ^VL A Physician, in desperate XVI. Jesus Christ prescribes a way to his

church, to cut off a corrupt or rotten member, when no other means will preserve it, Matt. v. 29, and xviii. 17.

;eat and careful of his patient he b:h in core, looks with a quick ?e, tries the pulse, and gives ^t charge to all that attend upon

bim.

XIV. A Physician rectifies dis-t^f^ra, and inequality of humours.

to the bottom, to prevent inward fes-terifig, eonuption, or proud flesh tiiat aay spoil the cure.

f^, when a member is corrupted, jad eomes to a gangrene, so that the ^% b in danger, prescribes ways to

X\IL A Physician deals very ^'Wy b binding up the wounds 'i his patient; though he hath a ^Jj heart, when he hath to do ^^ some in dangerous, cases, yet M hath a lady's hand, when he ^tt to others.

Xun. A Physician gives an-^J'Jtes to preserve from distempers, ^''•'1 save from infection-

XVII. Christ carries it gently and very tenderly, when he hath to do with some poor brokenhearted sinners. ** The bruised reed shall he not break," Isa. zlii. 3. *' Come unto me, all ye that labour, and are heavy laden, and I will give you rest," Matt. xi. 28.

XVIII. Christ uses many sovereign antidotes and preservatives to deliver from the infection of sin) his word, promises, threatenings, &c. *' Thy word have I hid in my heart, that I might not sin against thee, Psal. cxix. 9.

XIX. Jesus Christ hath prescribed golden rules to saints, how they may preserve their souls in a healthful condition, to avoid surfeiting, all excess, and immoderate use of this world, Luke xxi. 34; to keep good company, and to keep a

N diet; to live under an able and powerful ministry, and to be frequent in the exercise ^^gioas duties, prayer, meditation* reading God's word, and Christian conference, &c*

aDl a Physician prescribes ^ to men and Women to pre-^^^ health, as to meat, drink, sleep, «ereise,4c.

cnniST A nirsiciAN.

[booi u.

VETAPHOn. PABALLEL.

XX. A Physician, whea be finds XX. Christ, when he finds the soul of a l«-his patient's spirits ready to faint, liever under affliction, losses, temptation, per-swoon, and die away, gives him secution, &c., begins to faint, and his spirit low. of his choice and high-prepared be gives more of his Holy Spirit; the Spirit«f spirits. faith is the choicest spirit in this case in tlf

world; it will not only revive and qoickcD & dying and doubting Christian, but will raise to life such as are dead in sins and trespasses, Eph. ii. 1. " I had fainted unless I had believed," Psal. xxvii. 13.

XXI. A Physician greatly re XXI. Christ rejoices greatly when he sees lib joices, to see his medicines take word take place upon the heart of sinners, asl

their desired effect, and work an effectual cure on his patient.

XXII; A Physician often visits his patient.

XXin. It behoveth a Physician to be faithful to his patient, to let him know how it is with him, whether better or worse; if death is like to ensue, he lets him know it, that ho may prepare for it.

when afflictions, like powerful potions, cleanse tht^ soul from all those noxious humours, that brin^ sickness and manifold distempers on the soul, ant] that his patient is effectually cured.

XXn. Christ often visits his poor patients tbat stand in need of his help.

XXm. Christ is very fiuthful to poor sinnen. he lets them know the worst of their estate, chat death is like to ensue, if they repent and believ.-not. " Unless yerepent,yesha31alllikewise perish,'' Luke xiiL 3,5. *' Aud unless ye believe that I am he, ye shall die in your sms/' John viiL £i.

METAPHOR.

I. The most learned Physician in the world may be deceived in his judgment about the cause and nature of a distemper, and so miss of the cure.

II. Some Physicians, thfougli ignorance or carelessness, administer very destructive and Hi-prepared medicines, often killiog more than they cure.

DISPABITY.

I. Christ cannot be mistaken abont the cau^e and nature of any spiritual disease, because he is God, and knoweth all things, yea» the very thoughts of the heart. " There is not a thought in my heart, nor a word in my tongue, but thoa knowest it altogether,'' Psal. cxxxix. 4.

n. Christ never administered any improper medicines; all is well and skilfully prepared, that Christ gives forth to his patients; if the do?f !< hard and unpleasant to take, yet there is no &V'e^. nor one drachm of bitter ingredient in it, more tLas he sees a necessity of. Neither do any miscarrj" under his hand; for he wants neither skill nor care. So that if a sinner perishes, it i* for not coming to him, or not taking his medicines, and not observing of his direction?. " 0 Israel, thy destruction is of thyself," Hos. xiii. 9.

III. Physicians come not to the III, Christ came to us who sent not for him. sick, until they are sent for; and which made him say, **I am sought of them t!u:

asked not for me, and found of them that sought nw not," Isa. Ixv. 1. The patients seek not first, com not first, to the Physician, but the Physician to th« patient. " I am come to seek and to save that which is lost," Luke xix. 10, and besides he dearly paid all the charge of his long journey.

IV. Physicians are mercenary, IV. Christ, the spiritual Physician, doth all

freely, " without money, and without price," Isa. Iv. 1. We never read of his taking a penny of any of all those he cured in the days of his flesh, eithfl of distemper of body or soul.

V. Christ made hunself very poor, and hiid ort plentifully his divine treasure, that he migh^ cure poor sinners of all their maladies. ** He thrt was rich became poor," and, " He was woonded for our transgressions, he was bruised for our iniq* ties, by his stripes we are healed," Isa. hii. 5. ^V« could not live, such was our disease, unless cttt

Physician died: he therefore poured forth his own blood, to wash and cleanse our wounJi^

sin-sick souls, 1 Pet. ii. 24.

though they come not far, yet expect to be paid for that, besides their physic.

do all for hire: some pay fi>r the physic (it is to be feared) much more than it is really worth.

V. A Physician will be sure not to lay out any of his own treasure to cure his patients, will not be wounded himself, to heal others, or part with his own blood to do it.

»K n.]

CHRIST A PHYSICIAN.

339

HETJLPHOB.

DISPAEITT.

YI. Earthly Physicians cannot se the linng; their patients die iil5t they are with them, and i^otimes whikt they look on them.

VI. Christ cares not only the living bnt also the dead; he out-does all other Physicians in this respect; if he speaks the word, " Lazarus, come forth." " The dead shall hear the voice of the Son of God, and they that hear shall live," John v. 25. '' You hath he quickened, who were dead in trespasses and sins," Eph. ii. 1.

Vn. Christ can make effectual all his medicines; he can say peremptorily, tins soul, This sickness, I will heal, and it is immediately done. '' As the Father quickens them, even so doth the Son quicken whom he will," John v. 21.

ym. Christ, the spiritual Physician, is endued with infinite patience under all those base repulses he meets with from vile sinners. When he comes to heal, he oftentimes stands at their doors, and knocks, waiting till his *' Head is wet with dew,

ijlns lock with the drops of the night," before he can persuade sinners to open to him,

iflt. T. 2; other Physicians will not do so.

IX. Physicians cannot visit many IX. Christ can visit thousands, yea, millions

itknts at one and the same time, of thousands, if he please, and speak to them all

at one and the same moment, though they Uve thousands of miles asunder.

X. Christ was made like us in all other things, but not in this; he was without sin, Heb. ii. 17; though he bore our sickness, he had

^ of his own, Isa. liii. '* He was made sin for us, that knew no sin, that we might be

fli'' the righteousness of God in him," 1 Pet. ii. 22,2 Cor. i. 21.

XL The best medicines earthly XI. The medicine Christ uses are heavenly,

•jaeisuis use, are compounded of his Word and Spirit abide for ever, 1 Pet. i. 25;

they never lose, nor can lose theur virtue, but have the like efficacy they had five thousand years

VII. Physicians cannot bless eir physic, know not how to make efeetuil to this or that patient; i whole success of what they give ipecds upon another. VUL Physidana are not patient I kr repulses; they cannot bear to kept oQt of doors, and slighted r libe sick they come to cure.

— ^_ g

bo lire fu: and remote from each

X. Physicians are subject to the b disease with their patients.

tnUj and corruptible ingredients, tl lose their virtue by keeping

XH Physicians attend the rich *%» few of them mind to visit

ago.

XII. Christ takes more care of the poor than of the rich, he had rather attend upon the poor; such his bowels yearn unto, and hcdps out of pity, as he did the woman that had the bloody flux twelve years, when all her money was gone.

XUI. Christ is at all the charges with poor sinners; he is like the good Samaritan, sets the poor soul on his own beast, brings him to his own inn or hospital, which was lus Church, and gives money to the host to provide all tilings necessary for him, with a promise he would dis-■3q[e the whole score at last, Luke x. 33—35.

XIV. A Physician may die him XIV. Christ dies no more, death hath no more

'^1 aad leave hb patient uncured. power over him, so that he lives to see every cure

perfected that he takes in hand. Bom. vi. 9.

^poor.

XUI. Physicians provide not •K^,nor oiheraccommodation?, '' f'ji nurses, and other attend-' *v f:>r their patients, at their own

' *rge.

GOnOLLAEIES.

^ This shows us the weak and distempered state of mankind by reason of sin, that sin •jada and brings sickness upon the soul; every sin a disease. But because this is

2^^ onder its proper head, we shall not enlarge upon it here. See metaphors con-

'^sin,

*J. Moreover, we may from hence perceive the great care, love, and goodness of God J^'h miserable and impotent sinners, that rather than they should die of their sickness, ■•^ 014 send them his own dear Son to be Iheii* Physician.

z 2

III. It shows all the great grace and condescension of Christ, to undertake the cure of such miserable souls at such a dear and chargeable rate, viz., with his own blood.

IV. This shows where help for sin-sick souls is to be had, and to whom they should go when they are sick.

v. The reason why men perish in their sins, we may infer from hence, is, because they came not to Christ, the only Physician of the soul, John, v. 40.

YI. And if Christ be such a Physician as you have heard, be encouraged then, poor, polluted sinners, to come to Christ.

For motives, consider,

1. Thou art sick; who is without sin, and so consequently without soul-diseases ?

2. Thou art sick of a dangerous distemper, it will procure death without a speedy cure.

3. There is no other Physician but Christ, neither is salvation in any other: ** For there is no other name given under heaven whereby we can be saved," Acts iv. 12.

4. Christ is a Physician ready upon every invitation; nay, he comes without sending for, is now knocking at the door, Rev. iii. 20.

5. He will make an absolute and perfect cure of it, if he undertakes the work, before he leaves thee.

6. Besides, thou mayest have him though thou hast no money, no righteousness, nothing to bring or offer to him as a spiritual present, Isa. Iv. 1, 2.

7. Christ cures all that come to him, whatsoever the distemper be, he hath an universal medicine, with which he infallibly cures all sickness, diseases, and wounds of the soul, (save one, viz., the sin against the Holy Ghost.) " All sin and blasphemy agiunst the Father and Son, shall be forgiven unto men." ** He is able to save to the uttermost all that come to God by him," Heb. vii. 25. How many thousands, and ten thousands hath he cured, which are now in heaven, who once were sick of the same diseases that thou art afflicted with ? pride, passion, unbelief, blasphemous thoughts, &c.

VII, If Christ be such a Physician as you have heard, how inexcusable will all vile and wilful sinners be found, that perish in their blood, and refuse to come to him ?

CAUTIONS.

t. Take heed you do not delay seeking out for help. Some, when they are sick, never mind going to a Physician, until nature is decayed, and the disease has seized on them in such sort, that it is too late, there is no help; so do some sinners; did not JerusalsQi do thus ?

II. Take heed you make use of no other Physician. There are many that boast of their skill, how good they are at curing of souls I beware of them, they are jnivily bring in damnable errors, even denying the Lord that bought them, and bring upon themselves swift destruction, 2 Pet. ii. 1. These are like deceitful quacks, and impostors, that design to make merchandise of you. Remember, their medicines are poisonous and destructive.

til. Value not women's advice too high. Eve lost her skill in the garden, and learned little afterwards. The Apocalyptical woman of Rome, like many old wives, would, fain be tampering with the sick; but above all take heed of her, for she (like the adulterous woman Solomon speaks of) hath " Slain and killed many, yea many a strong man hath been cast down by her: her way is the way to hell, tending down to the chambers of death,"* Prov. vii. 26. 27.

IV. Take heed you rob not Christ of his honour which is due to him as a Phyrician; Which may be done two ways.

r. When we attribute the cure to our own industry, to skill and power of our o?ni, or

to duties, &c.

2. When we attribute our help and cUre to instruments, to miuisters, Ac.

V. If thou art made whole by Christ, take heed of a relapsb. " Sin no more/' suth Christ, *' lest a worse thing come upon thee."

Bat for oomfiurt: If by the power of temptation thou hast fallen and bi^ckslidden from God, be can heal thee again. "I will heal their backalidmgs, and love them freely." " If asy man sin, we have an Advocate with the Father, Jesus Christ the Bighteous," Hoq. xiT. 4, 1 Jolm ii. 1, 2.

CHRIST A TESTATOR,

**For where a testameni », there must aUo of necessity he the death qf the Testator^-^

Heb. ix. 16i

Tbogoh tbiB term is thoaght by some not to be a metaphor, (Christ being really a Tes* tator) yet it may not be unprofitable to run the parallel with human Testators. The vord in the Greek is SuAvMcivf of ^taBtiien, which signifies a Testament, which is of the same bsport with the Hebrew nnn Berith, A Testament, is the sentence and declaration of our jost will, of what we would have done after death, and is so called, because it is a Testii Bony of our mind, which is not in force (because revocable) till the Testator dies, Thus the New Testament, or law of the Gospel, is ratified and confirmed by the death of Christ, TkpmOel is as fc^ows.

XXTAPHOB. DISPARITY,

L A Testator signifies a disposer, I. Christ, our spiritual Testator, hath store of oae that makes a will and Testa- blessings and good things. Col. ii. 3. In his hand tament, who hath goods to bestow, are all the riches of grace and glory; and at the ud rdations or friends to give them end he wiU bestow them on his spiritual relations, to. viz.hi8 children,hi8 elect, who are called hisfriends,

" Ye are my Mends,*' &c., John xv. 14.

n. A Testator is one that is un- II. Jesus Christ, by taking his people into ^ a natural tie or obligation, and covenant-relation and union, hath laid himself un» fall of thoughts, cares, and good-will der strong bonds and obligations to them, and from to his fiiends, and hence provides for hence takes care of them, and is filled with tben when he is gone. thoughts of kindness to them, and provides for

their future good in his absence, m A Testator imports a per- III. Jesus Christ, knowing his hour was com-KB dying, or under the apprehen- ing, that he must go out of the world to the Fa-stonofafvproaching death, and firom ther, he being appointed to death, made his last boee makes a Testament, and be- will and Testament, and left legacies to aU his fKsths legacies. saints, and iiaithfiil Mowers, John xiii. 4.

' ly. A Testator hath full power IV. Jesus Christ, the Testator of the new Cove-to dii^ofle of whatsoever he posses- nant, hath not only full power and authority to setb, or hath a right unto, and convey all Gospel-blessings; but all grace here, acoordbg to his sdewiU and pleasure and glory hereafter, is solely disposed of at his Beqaeatb unto others. will and pleasure, in which way and to whom he

pleases. '* He gives power to become the sons of God,'' John L 12. ** He hath given him power over all flesh, that he should give eternal fife to as many as thou hast given him. ** Father, I will that those whom thou hast given ®e, be with me where I am,'* John xvil 24. " My peace I give imto you," John xiv. 27. V. A Testator sets down the Y. Jesus Christ, as Testator, hath set down in p«son in his will, to whom he doth his Testament, who the persons are to whom he bequeath or give legacies. hath bequeathed the blessings of the covenant,

both grace and glory, viz., all that are his sheep, iH that the Father hath given him, all that are regenerated, who truly repent and believe ia Km, and keep bis word, John x. 28, iii. 36, xiv. 27. and xvii. 20, Heb. v. 9.

VL A Testator, to make his YI. Jesus Christ, to establish and make firm 1^ win and Testament firm and his last will, called sufficient Testimony to witness ^'i^betttie, caUs others to witness it. it; as first, the Father; secondly, his muracles;

thirdly, John Baptist; fourthly, the scriptures;

and then fifthly, his apostles, ** We are his witnesses of all things that he did," John v. 32, 36, 37, Acts x. 39.

CIIUIST A TKSTATOn.

[book n.

META?nOR.

FARALLKL.

VII. A Testator, finally to complete, perfect, and confirm his last ^vill, doth sign and seal it himself; which (according to the laws and customs, especially of the eastern nations, as divers have ohserved) is done by blood; moreover, the epistle to ^e Hebrews shows us, that the first Testament was dedicated by blood, hence called the blood of the Testament.

VIII. A Testator, by making his last will and Testament, usually disannuk any will made before.

IX. A Testator makes his last will and Testament unalterable by any other, or by himself; as others must not, BO he will not.

X. A Testator takes care to have bis will made known and published after his death, that t)\e legatees may know what l^ci^^tilre left add bequeathed to them.

VU. Jesus Christ ratified and confirmed his last will and Testament with his own blood; " He shall confirm the coyenant—^he shall be cutoff,'* Dan. ix. 26,27. ** For where a Testament is, there must be the death of the Testator," Heb.ix. 16. " This is my blood of the New Testament shed for many,'' 1 Cor. xi. 25. By Christ's death there is a confirmation of the truth and reality of the covenant, of the validity and authority of it, and, lastly, of its efficacy and availableness to us, Heb. ix. 16; for a Testament is of force after men are dead, otherwise it is of no strength whilst the Testator livetb.

VIII. Jesus Christ disannulled the law of the old covenant, by his establishing the New; " There is a disannulling of the commandment going before, for the weakness and unprofitableness thereof," Heb. vii. 12, 18. " He took away the first, that he might establish the second," Heb. x. 9.

IX. Christ hath made his last will and Testament so as never to be altered by himself. " I will put upon you no other burden, but what you have abready," Rev. ii. 24, &c. ** My covenant will I not break, nor alter the thing that is gone out of my mouth," Psal. Ixxxix. 34.

X. Christ ordained and commanded his disciples to publish his mind and will to the cliildren of men. *' Go into all the world, and preach the Gospel," that is, to make known the Testament. '' He that believeth, and is baptized, shall be saved; and he that believeth not, shall be damned," Mark xvi. 15,16.

XI. Christ hath appointed conditions to be performed by some men, before they can actually possess the grace and blessing promised, viz., to attend upon hearing the word, to pray, believe.

XI. A Testalor oftentimes limits the legacies bequeathed to some of the legatees, upon conditions by them to be performed.

repent, &c. " If thou dost well, shaft thou not bo accepted of," Gen. iv. 7. " If thou foUowest on to know the Lord, then shalt thou know him;" Bosto.YJ. 3. " Seek, and ye shall find," Luke xi. 9. " Believe in the Lord Jesus Christ and thou shalt be saved," Acts xvi. 31.

Xn. The will of a Testator XU. Christ's last vrill and Testament is the gives a sure and firm title to those godly man's title. Whoever he be, that Christ

hath bequeathed such and such a blessing or promise to, he is sure enough of it, from the nature of the covenant, and from the provision that is made by Christ the Testator, for the fulfilling and accomplishing thereof: '*My people shall be willing in the day of my power," Psal. ex. 3. Christ ma^es the condition easy to his elect.

Xin. Christ hath resigned this great trust of

fulfilling of his will, into the hands of the Father,

John X. 29, and the Holy Ghost, who are not only

&ithful executors of this his Testament, but able

to supply the wants of every one, and helps all

those to whom the covenant doth belong. *' Holy Father, keep through thine own name

those whom thou hast given me," John xvii. 11. '< I will pray the Father, and be shall

send you another Comforter, who shall abide with you for ever," John xiv. 16.

XIV. A Testator being dead,no XIV. Christ's will and Testament being con-man can attempt to abrogate or firmed and ratified by his blood, as he will not alter any part or thing that is in alter it himself, much less may any man or angel

that he wishes well to, and bestows riches on; they hereby are secured; for what can be a more fiill and undeniable right, than that which is left or bequeathed to a man, by the last will and Testament of lus friend ?

Xni A Testator ordains or assigns executors in trust, to see that his will be punctually observed and fulfiUed.

lOOS u.]

CUBIST A TESTATOR.

343

METAPHOB.

bis last will; though it he bat a ma'i oorenant, yet if it be confirmed, cu man disannullethy or addeth there-cnto, Gal. iiL 15.

itvaj his part ottt of the book of life. into him the plagues that are written XV. A Testator dies, and there-ij opens a way for his legatees to smt into the possession of the inhe-riuoce that is left them.

PARALLEL.

presume to do it. '* If we, or an angel from heaven, preach any other Gospel unto you, tlian that which we have preached, let him be accursed," Gal. i. 8. " If any man shall take away from the words of the prophecy of this book, Goa shall take If any man add unto these things, God shall add in this book," Eev. xxii. 18,19.

XV. Christ by dying opened a way, and gave legacies to sinners, to have his Testament executed ; if the Testator had not died, there had been no room nor access to them that are called, to receive the eternal inheritance, Heb. ix. 15.

ICETAPHOR.

L The death of a Testator amongst men, makes only his own will valid, annol mke and confirm the will of iQother.

n. A Testator amongst men, exiDot be a witness to the will he ratios and establishes.

DISPARITY.

I. Christ did not only give force and value to his own will, but to the will of the Father also.

II. Christ is not only a Testator, but a witness of the same Testament, as it is the Father's. He is given of God as the great evidence of a covenant love, and of all the choice favours and goodwill to sinnerB: ** God so loved the world " &c., John iii. 16. And secondly, he is given as the great covenant-interest and relation between God and shmers. He testifies that all that ii contamed in the covenant is true, and the absolute will and pleasure of God: '' He said, u^e things are true and faithful," Bev. xxii. 6. Who is it that affirms and testifies this? " Jes© Christ who is the true and faithful Witness," Rev. i. 5.

IIL A Testator amongst men be- HI. Christ gives legacies to thousands, and ^Q^ or gives legacies compara- ten thousands; no godly man hath, nor ever

shall have, any spiritual good thing, but what was bequeathed to him by Christ's will and Testament.

IV. Christ, the spiritual Testator, though he hath given away all that he hath, and ^ves the possession to believers by his last will and Testament : yet is co-heir of the same kingdom and glory, and shall possess it together with them.

V. Christ, the spiritual Testator, surrogates his Spirit, in his absence, and after his death, to see his will executed in all points, and to give real and actual possession of all his covenant blessings, unto them to whom they are given.

VI. The legacies Christ bequeaths are spiritual, things of a high and most sublime nature. As all things are given to Christ the Mediator, so all that he is or hath, he parts with freely to

-^^ &ithM followers; the graces of the Spirit, adoption, pardon of sin, peace of conscience, i«%6^tts promises; in a word, all things that appertain to the life that now is, and to that ^iich ia to come: " All is yours, and ye are Christ's, and Christ is God's," 1 Cor. iii.

tively bat to a few.

IV. A Testator among men can-fict enjoy or possess that kingdom, <^, or inheritance himself after he liUi ghren it away to others, and settled them in possession.

^- A Testator amongst men, fumits his last will and Testament to aen to be fulfilled

VI The best l^cies, Testators -iDongmcn bequeath, are but earthly

a*! temporal things.

INFEBENCES.

1. This exceedingly shows forth the grace and love of Christ to sinnor^, m that ho ^Id assume man's nature, and become liable to death and mortality; what marvellous ^*c'i£seeiiaon is here, that he should act or do any thing in contemplation of death, and '^ i Testator, and yet could not see corruption, the grave could not keep him; and yet '^feed not to submit unto death, and thereby through the Spirit he might convey a legal ^^'iitaod possession to us of eternal life ?

2. From lienco we may also see, how firm and sure the covenant of grace is made to all the true seed, and faithful children of God.

3. And let all the friends and legatees of Jesus Christ know, that their right and title to spiritual and eternal blessedness is of absolute grace, and mere pleasure of &e Testator.

4. And what cause have we to praise the name of God in Christ, who hath published acd made known his last wiQ and Testament unto the sons of men ? We have the mind of Cbiist.

5. And in that he hath left one to execute his will, and that it is put into the hands jf the Holy Spirit in Christ's absence, who is able to do it effectually, John xv. 26, " But the Comforter, which is the Holy Spirit, whom the Father will send in my name, he shall teach you all things, he shall testify of me."

6. Moreover, let all such tremble, that adventure to alter, add too, or dimmish bm, any thing that is left in Christ's last will and Testament; the plagues of God, without repentance, are like to be their portion for ever.

7. Furthermore, from hence you may see what reason we have to examine what is preached for doctrine, or published by any man as the mind of Christ; for if it be oat written or found in his last will and Testament, we ought utterly to reject it, though u angel from heaven should preach it. Whatever is affirmed to be an ordiaance of Cfarist\s if it be not, nor cannot be naturally inferred, without abuse or wrong to the text, let it be abhorred and contemned by us.

8. This affords much comfort to the godly, whose names are written in this Testament, and in the Lamb's book of life. You will tixeve find exceeding great and glorious thiu^ bequeathed to you, and let it be your care to sue for them, according to the will and di* rections of the Testator.

9. Also, let them not forget their Friend, nor neglect to keep up his remembrance in the holy signs of his death and sufferings for their sakes, which he hath enjoined them: "' This do in remembrance of me," &c., 1 Cor. xi. 24.

CHRIST COMPARED TO A HART.

^' My beloved is like a ro$^ or a young Hart," Cant. ii. 9. The Lord Jesus in several places is resembled to a Hart.

SnaLE. PABALLBXi.

I. A Hart is a lovely and plea- I. Jesus Christ b exceeding lovely, and pleasant creature, so called m the sant to look upon, though not to every eye Proverbs, '* pleasant roe," Prov. Some cannot discern wherein the hind resemhlis V. 19. It is observed by writers, a lion, a horse, or a grey-hound ; this is known that the Hart hath some resemblance only to the curious observer: so there are some of a lion, a horse, and a grey-hound, that see nothing lovely nor pleasant in Christ, which ai-e all accounted very stately think there is "No form nor comeliness in bim/' creatures. Isa. liii. 2, but a believer, who hath the eyes of

his understanding enlightened can clearly discern, a loveliness and amiableness in the Lord Jesus.

II. A Hart (as naturalists tell II. Jesus Christ hath no rancour of s{urit, reus]* hath no gall. tains no envy or indignation to poor sinners for

ii^unes done to him; he prayed for those that murdered him: " Father, forgive them, they know not what they do."

in. A Hart is a creature that IH. Jesus Christ greatly delights in the melodv exceedingly delights in music, loves of the soub of sincere Christians, in the well-to hear such that can sweetly smg. tuned instruments of their hearts, who by fervent prayer can open their case, and send forth the desires and breathings^f tlieir souls to him; such make sweet music in his ear; ^te they sing spiritual songs, and hymns of praise to him, ^th grace in the heazt, be is ex* I ceedingly delighted. '' Sing praises unto the Lord, sing praisea."

• Gesnor coUeeted hy Topsail, p. 99.

BOOK n.]

CaaiST COMPAIIKP TO A JURT.

345

SIMILE.

PABALLEL.

ing: nay, can see (if cxedit can be given to hfastflrisTw*) in the night as vellasinthe day.

help its fdUow, when forced to take t^ t hrer, one resting his head upon the loins of his feUow; and if the foremost tireth, the hindmost cbasgeth place with him.

lY. A Hart or stag (saith Pliny) IV. Jesua Christ is meek and humble in spirit, is the most gentle and mild beast in and may rather be compared to a Hart than the world. Naphtali, whom Jacob says was ** A hind let loose,

giving goodly words," Gen. xlix. 21, ** Learn of me,

for I sm meek, and lowly in heart, and you shall find rest to your soub," Matt. ix. 29.

V. A Hart is a creatorethat has Y. Jesus Christ hath so quick and sharp an

a Tety dear sight, and a quick hear- eye, that he can see into the very heart of a

man or woman. " All things lie naked and open to his eyes," Heb. iv. 13. Day and night are alike to him; he sees as well in darkness as in the light His ears are always open to tiie prayer of his saints; he is qnidc in hearing their complaints.

YI. A Halt is a very loving YI. Jesus Christ dearly loveth his people, all creatnre to thoae of its kind, and will sincere Christians, and is ready to help them, not

only when they are in the water, but in the fire; " When thou passeth through the waters, I will be with thee, and through the rivers, they shall not overflow thee: when thou walkest through the fire thou shalt not be burnt, neither shall the flame kmdle upon thee," Isa. xliii, 2,—''I will help thee, yea, I will uphold thee with the right hand of my righteousness," Isa. zlL 10, &c.

YIL A Hart is a very sociable YII. Jesus Christ was very sociable in the days creatore, greatly delights in com- of his flesh, he took delight to be amongst poor

sinners; and great multitudes flocked together to him, " My dehgfat was with the children of men " Prov. viii. 31.

YIU. Jesus Christ was exceedingly chased, pursued, and hunted by wicked men, in the days of his flesh, (as he is now in his members.) No sooner was news brought of his Urth, but Herod, that fox, pursued him, (blood-hound like) to take away his blessed life; many dogs were (1 may say) always at his heels, hunting him from one place to another: he was seldom qsiot, or had rest while on earth; such was the rage of the devil against him, that old nafieioiis hunter.

IX. Jesus Christ (saith Mr. Ainswoith) is ready to help his church; he is like a Hart for swiftness. Some of the common epithets expressing the qualities of this creature, are (amongst the rest) these nimble, swift, or winged, as if he did rather fly than run; now for agihty and swiftness, none like Christ; he is said to come leaping over the mountains, and skipping over the hills, that is over all impediments that might hinder good from his people, whether it respects their sins and un-worthiness, or the opposition of the world and

their and his adveisaiies, who are likened to a mountain: ** Who art thou, 0 great ffloontain, befbse ZeruUiabel ?" " And every mountain and hill shall be made low," Zeeh. iv. 7, Isa. xl. 4.

X. So Christ (pro 9Uo Ecdesia ceriamna aeria cum diabolih et morte sustinuitj sustained sharp encounters and conflicts with the devils and sin, for his spouse, (the church,) removing those mountams that hid his grace, and separated him from her.

XI. Jesus Christ lodges the children under his own pavilion, he hides them in the secret place of the Almighty, or under the wings of his

paoy; mnUitades of Uiem will (if they can) be together.

Yin. A Hart is a creatnre that ii chased exceedin^y by dogs, and Tfzsd by hunters.

TL The Hurt is a very swift beast, exedlent in leaping, and aseeudiiig mountains: their swiftness doth not only appear i:^n the earth bat also upon the waters. David albles to ^, when he says, ''The Lord hath made my feet like hind's ieet,** PaaL zviiL 33, '' The hune man shall leap (saith the prophet) as a Hart, Isa. xxxv. 6.

X. Dktmm at de cervig^ quod a-enrimepwynanipro uxoribus, et ma certamma nuiituunt m montibut.'f'-^ It is said <tf Harts that they fight fiercely for their females upon the

XL A hind, when she has bioQ^ forth her young, lodges them (say the naturalists) in some

* TopnD, p. 91. t Wolf. Fnoi. But of animals, p. SS. % Topwll out of Gesner. p. 102.

GOD COMPAUED TO A ^AUT.

[book n-

SIMILE.

rock, or other bushy and inaeces-sible place, covering them; and if they be stubborn and wild, beating them with her feet until they lie close and contented. They leap over their young, teaching them to run, and leap over bushes, stones, and small shrubs, against a time of danger. Or, as Pliny* saith, tlieir little ones they teaich and exercise to use tlieir legs fi'om the very beginning, &c. They bring them to high, steep, and rugged rocks, and ti^ere show them how to leap, and withal acquaint them with theur dens, and places of harbour.

PARALLKL.

power, love, and gi'acious protection, covering them Y/iik the mantle of his pardoning merrj. But if believers are stubborn and disobedient, kicking like an untamed heifer, the Lord Jesus in a way of mercy beats them with the rod, lays af3i:-tions upon them, to humble them, and bring them to submit to his blessed pleasure, and cauangthem to be contented with their condition. He teacbe» his saints to leap over all opposition, or exercises them to use their feet from Uio beginning, how to improve their graces, and learn experiences, so that they may escape the danger of the banter, and keep clear of the bounds. And because he would every way secure and save them from death, he acqnaints them where their dens, place or plac^ of safety and sure harbour are. ^* Behold, tbore is a place by me, and thou shalt stand upon a rock. I will put thee in a clift of the rock, and

will cover thee with my hand," &c., Exod. xxxiii. 21, 22. XII. The Hart, when it is hunted XH. Jesus Christ when pursued, and under tic

by the dogs, will fly to men; nay, heavy pressure or weight of our sins, saw the great

need he had of help and succour; and therefore it is said, '* In the days of his flesh he offered up prayers, with strong cries and tears, unto him that was able to save him from death, and was heard in that he feared," Heb. v. 7. He accepted of

relief from the very angels, who in his distress showed then* readiness to comfort hhn. Xin. MirahiliB est arrtwa^tta XIII. There is an irreconcilable enmity be-

inter cervos et serpents, &c. There tween Jesus Christ, and the old serpent, and his

race. "I will put enmity between thy seed and her seed," Gen. iii. 15.

rather than be made a prey to the bounds, run to the huntsman: in short, it greatly desires and pants after help and reiief in its distress.

is, say Historians a marvellous antipathy, and continual enemity, be« tween the Hart and serpents.

1. The Hart knows, by a wonderful instinct of nature, in what holes or caverns they Iturk and hide themselves, and by his breath brings them out, that he may spoil and destroy them.

2. The Hart is hard beset, and much annoyed by serpents, in Lybia.f Multitudes of them do set upon him together, fastening then: poisonous teeth in every part of his body; some on his neck, breast, sides, back; twine about his legs, biting him with mortal rage, which he, throwing himself upon the ground, destroys; others he bruises, and so clears himself of them.j:

1. Jesus Christ knows all the holes and hnk-ing places of the old, venomous, and mischieToas serpents, and by his Spirit, and breath of his mouth, viz., the preaching of the Gospel, bzis^ them out of the hearts and bodies of men, that he may dispossess, spoil and destroy them.

2. Christ was hard beset with evil spirits, his enemies were numerous; the devil teni}:>ted him; many with serpentine rage aaaaulting him, grievously annoyed him; and at last, how did this venomous offspring set upon him, and torment him in every part of bis body, and cast contempt upon all his offices. Matt. iv. 1, 2, 3,4. And to this day, how doth Satan and his instruments, twine about and annoy every member of his mystical body ? " But Christ, notwithstanding all their rage, by humbling himself unto death, overcame them all. He spoiled principalities and

powers, he made a show of them openly, triumphing over them in it," Col. m, 15. " He shall bruise thy head," Gen. iii 15, " To this end was the Son of God manifested, that he might destroy the works of the devil," 1 John iii. 8. XIY. Cervi, devoratis serpeniibus, XIY. Christw destruens diabolum, tere sensii ita inflammantur, ut ardentissmam ardentisiimum onus Wee Dei in se derivari, &c, sitim concipiant, — ejvlaliones edant. When Christ came to destroy, Inreak the head of, donee ad fontem perveni:int4 § &c. or devour the serpent, (the serpent, as it was fore-

♦ Pliny, liU. 8. p. 213. t Ibid, ik 214. J TopMlJ, p. 100. ^ Wolf, Frapz./fir/o/«»««/*, p, 164.

BOOK n,]

CHBIST COMPARED TO A HART.

347

SUULE.

The Hart, when it hath devoured seipents, is so inflamed with vehement thirst, that he cries with a lamentahlc moan, and rests not, until he eomes to a fountain to drink.

XV. Odium inter serpenium et cervum etiam durai post mortem, &c. The hatred between the serpent and the Hart continues after death, when the Hart is slain. Pliny and Sextus affirm, that if a man sleep on the grouod, having upon him a Hart's skin, serpents never annoy him. The virtues of his horn are wonderful; cay, naturalists affirm, the whole nature and disposition of every part of this heast to be good against poison, and renemons things; his blood hath excellent virtue in it.*

leases of the soul, makes atonement,

PABALLKL.

told, crushed or bit his heel) he was sensible that the heavy warth of God was upon him, insomuch that " He sweat as it were great drops of blood " in the garden; and when he was on the cross, he cried out, I thirst, and with a bitter cry ran to the fountain of all fiilness, " My God, my God, why hast thou forsaken me 7"

XV. Christus post mortem ubi resurrexit, &c., Christ being skin, or after his death and resurrection, sitting at the right-hand of his eternal Father, retains mighty efficacy in himself against the old serpent, and all the venom of sin. A man that hath on him the robe of the righteousness, cannot be hurt or devoured by the devil. The vurtue of his horn of power is infinite, whether respecting the power of his grace to help his Church, or the power of his anger to destroy his enemies. The whole and every part of Christ is excellent against Satan, and the poison of sin; the example of his Ufe, his death, resurrection, intercession; his word. Spirit, Gospel, and grace, powerfully expel it. The virtue of his blood is admirable, it hefds all and ** Cleanses us from aU sin," 1 John i. 19.

ICETAPHOB.

1. The Hart is but a weak crea-tire in comparison of lions, elephants, d:e., and cannot save himself from his eQemies.

IL The Hart is a very tunorous and fearfiil creature, will run as bemg aflrigfated, when no danger approaches.

m. A Hart is, as naturalists f tdl us, an envious creature, is loath to part with that which is good for others; when he has cast his horn, he hides it in the earth, so that itis hard to find it; and is unkind to such of its own kind as are wounded.

lY. The Hart, though he lives long, ^d is famous for length of life, yet <Hes at last as well as other creatures.

DISPARITY.

I. Jesus Christ excels all in strength; all the mighty monarchs of the earth, and powers of hell and darkness, are nothing in his hand: '' I have laid help upon one that is mighty.'*

II. Jesus Christ is void of all fear, his courage is beyond the fearless courage of a lion; flies &om no enemies, &c.

in. Jesus Christ is ready to part with any thing that will do poor sinners good. He left his kingdom, the bosom of his Father, and shed his precious blood for our sakes; he gives all things that are good both for body and soul. He envies not our happiness, and is exceeding merciful to poor wounded sinners.

IV. Jesus Christ, though he once died, yet dieth no more: '* Death hath no more power over him. He ever liveth to make intercession for us."

INFEBENCES.

1. From the enmity of the Hart to serpents, which our parallel shows to be true of Christ io a ^liritual sense, we may infer, that the eternal ruin, and final overthrow of the devil, iiad his cursed ofi»pring, is at hand; he will tread them down under his feet shortly. Bom. uL20.

2. Moreover, from hence we may infer further terror to the enemies: Christ's quick and pi^cii^ eye, sees all their secret abominations, pries into their cabals, and close coun-ciis; and as he sees what mischief and violence are hatching by them, so he is swift-footed, vill soon skip over all mountains, and with his direful vengeance confoimd them.

* Geiuaar. Topial. p. 108* Flinj. Dioworidet, SoHnui.

3. Beades this, we may leam 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. Jesi^ Christ is worUi the chase; who would not hunt for such an Hind ?

4 Let saints he comforted, Christ has Hind's feet; he will soon get over all difficnlties, and deliver them.

Lastly ; Let us pray with the church,'' Make haste, my beloved, and be tboa like a ro^i or a young Hart, upon the mountains of spices," Cant, viii 14.

CHRIST A DOOR. tyu ttfiu n ^vfay^^Iam the Door,^* John z. 9.

Amongst the many metaphors that our blessed Saviour is expressed by in the holy scrip-true, certainly this of Door must cany some emphasis and signification, for use and improvement ; otherwise. He that was wiser than Solomon, and spake as never man spaie, (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 childr^ of men, according to the scope of the text, that (even that) by way of eminency is the Son of God unto siimers. For the better understanding of which, we shall distinctly consider the subject and nuthe parallel as followeth.

METAPHOK. PABAIXEL.

L A Door is of the same sub- I. Jesus Christ, the spiritual Door, was (rf^ stance with some part of the house, same substance in i^pect of his human nature to which it is purposed or intended as that men are, even like to them in all Uiings, sin an usefiil part. only excepted. " Tnasmuch as children are

partakers of flesh and blood, he himself took part of the same," Heb. ii. 14, therefore very often in scripture called a man.

n» A Door is fitted, by the power II. Jesus Christ is fitted by the power, and and wisdom of him who is concerned wisdom of Him, who hath laid a most worthy to make it, for an intended end, platform and contrivance, and pmposetii all

things to his own most wise and admirable ends. " He sent forth his Son, made of a woman," Gal. iv. 4 "A body hast thou i^-pared me," Heb. x. 5.

HI. A Door is set apart or aasigiied IIL Jesus Christ is sanctified, or set apart by to a proper place and service, which God the Father, to be a Mediator and ^viour, other parts of a house are not fit which no other besides himself is fit for; 1 Tim. for. ii. 5, Johnx. 3G. ''Whom the Father hath sancti-

fied (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," Acts iv. 12.

rV. A Door is of necessity; who IV. Jesus Christ is of such absolute necessity can be without it, that is of human that none can be happy without him, that haie race, whose dwelling is with men ? immortal souls to save," Whoeo findedi me, find-

eth life, and shall obtain favour of the Lord. He that hates me loves death," Prov. viii. 25,26. " Unless ye believe that I am he, ye shall (abide without, viz.) die in your sins," John viii. 14.

V. A Door is as really the pro- Y. Jesus Christ is tmly and really God's Propriety of the owner of the house, priety, as the Church, and each particular belierer, as any other part or parts of the house, or member thereof; Uierefore in fleriptnTe,is cM besides. ''hisownSon." "Allisyours,yeareC%rJ8t*s,and

Christ is God's," Rom. viii. 32,1 Cor. iii. 23.

VI. A Door kts into possession; VI. Jesus Christ has the honour and office of if men hire or purchase, and take lettingalltruebelievers into the possessico of that

possession, the IX>or is the entrance eternal inheritance pm^hased by his own blood for thereto. them; it was he that gave the poor thief entrance into heaven, Luke xxiii. 43.

VII. A Door is under the com VII. Jesus Christ is under the command of mand of the master tl.at owns it: God the Father, as man; and he receives io,

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it is he that shuts and opens it at hii own pleasure.

YUl. ADoor is the place of legal entnnce; no men are allowed by kw to climb np to windows, or break down any part of the walls for entranee.

IX. A Door ia the common passage for the family and strangers, (or ddldren and serrants, for friends and enemies.

X. A Door is of use to all, even to emperors and kings, as well as meaner men and cottagers.

and shuts out, according to his pleasure; acts even so, speak even so, " as he receives commandment from the Father."

YUl. 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 those, otherwise than by (Christ, will be looked 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, John X. 1; all are admitted through him: '* No man comes to the Father but by me," John xiv 6.

X. Jesus Christ is useful to all, even to emperors and kings, to mean men and cottagers; none of them can be any means deliver his brother, or give to God a ransom for him, &c.

" Riches profit not in the day of wrath," Psal. xlix. 7, 8. He it the only Saviour of all men that are saved; " Neither is there salvation in any other," Acts iv. 12.

XI. A Door is not only for the XI. Jesus Christ is not only for the acceptance coTeoient entrance of men and and entrance of men and women to God the Fa«

ther, but for the acceptance of their works and services, as piayer, thanksgiving, &c. Their service and performance are accepted in and through the Beloved, as well as their persons: ''Thy prayers and ahns are come up," Acts z. 4.

XII. Jesus Christ gives an inspection into

the excellencies of the Father, and the world to

come: *' For no man hath seen the Father, save

the Son, and he to whom the Son reveals him."

It was he that ** Brought life and immortaUty to

light through the Gospel," 2 Tim. i 10. How can

ve see things that are within the vail, but by and through Christ ? Who was it told us of

ft kingdom above, and an immortal crown, sitting upon thrones, and walking in white

robes, bat Christ ? It is he that opens to the holy of holies, where the King sits in ma*

J«ticj^ory.

Xin. Jesus Christ lets the souls of men into the best parts and privileges of heaven, of glory and blessedness itself. It is through him they come to the King's great feast, to the waters of life, " The streams of that river that makes glad the city of God," Psal. xlvi. 4. It is thrmigh him they come into the King*s wine-cellar, to drink of the wines, the refreshing influences of the Spirit, the precious promises, the consolations of ^ which are not small, 2 Pet. i. 4. It is through him that men have an imputed righte-^'ii^tess lor a weddmg-garment, the white robes, Siat render all fair, and "without spot or ^kle, or any such thing." It is through him, that men receive riches and treasures of Sntce, to help in time of need. It is through him that we came by that excellent book which in£onns about all affairs, and gives a true and full account of that estate which belongs to us in the world to come. It is through him that all things are enjoyed, >^betherpace here, or glory hereafter. "All are yours, you are Clmst's." Life is ^l^n)i]gh his name, remission of sins through him, eternal life through him, justification Ijiroiigh him, riches of grace and gloiy tim>ugh him, Acts z. 43» and xiiL bS, Bom. v. 1| E^ ii. 7.

HT. The door is the privilege- XIV. Jesus Christ is the Door where the poor ^^ for the poor, where they having privilege to come without molestation or

« omen, whether of the fiunily or not, bat for the bringingin of other things, tbst the master chooses or requires to be broQght in.

XIL By the Door admittance is giventoview the inward excellencies ^ the house; who can see what there b within, if they are without the Door?

XIU. A Door lets into the best parts and privileges of a house; into the dming-room for meat, into the cdlar for drink, into the wine-(tllar for wine, into the wardrobe ^ dothes, into the treasury for cash, into the closet for books, &c.

CHRIST THE SERVANT OP GOD.

[book II.

METAPHOR.

PARALLEL.

often meet with good gifts and refreshments.

control; here they meet with relief; they never come and lose thek lahour. As he calls, so be gives when they come, and the hest sort of d\mf too, the Broad of hfe, the water of life ; he gives help and healing, as well as bread and nourishment; the deaf receive their hearing, the dumh their speech, the hlind their siglt, &c. It is through this Door, God's bountiful hand is stretched forth, to disperse abroad to them that are in necessity. '' Blessed are they that wait at the posts of this Door/' Pruv. viii. 34.

COROLLARIES.

1. Here wisdom and goodness appear on God's part, in making such an useful, eon-venient, and necessary Door.

2. Here is great encouragement for all to seek, to find, especially the poor, and them that have a real mind to be hi^py.

3. Here is the folly of them discovered that slight it, and the misery of all that mis< ^t; they lose heaven, and all its privileges.

CHRIST THE SERVANT OF GOD.

Behold my Servant, whom I uphold,''* &c., Isa. Ixii. 1.

*' Is it a light thing tJuit thou shouldest be my Servant ?" Isa. xlix. 6.

Christ, is in these scriptures called a Servant.

METAPHOB.

I. A Servant is one chosen to office. If men have work or business to do, they choose one to be their servant, whom they think fitly qualified, and able to it.

PARALLEL.

I. Christ was chosen by the Father, not to one oiUce only, but to many, to be a Mediator, King, Priest, and Prophet. " Behold mj Servant whom.I have chosen," Isa. xliii. 10. He was every way furnished and fitly qualified for the great work appointed for him. " I have laid help upon one that is mighty: I have exalted one chosen out of the people," Psal. Ixxxix. 19.

II. Christ in his humiliation was abased so low, as to be in subjection to the Father. ** He made himself of no reputation, and took upon him tlie form of a Servant," Phil. ii. C, 7. " I have been amongst you as he that serveth," Luke xxli. ^2.7.

ni. Christ hath a great trust committed to him. "Is it a light thing that thou shouldest le my Servant, to raise up the tribes of Israel ?" Isa-xlIx. 6. And as all the treasures and riches of

II. A Sen-ant is a name of sub* ordination and subjection, it respects an office of an inferior rank and quality.

III. A Servant is one that hath a trust committed to him, by a master or superior, to whom he is to be accountable.

Eg}'pt were committed to Joseph, Gen. bd. 41, so are all the riches of heaven, both of grace and glory, committed to Christ. " It please*! the Father that in him should all fuLess dwell, in whom are hid all the treasures of wis* dom and knowledge," Col. ii. 3.

IV. Jesus Christ was employed in hard work, viz., to redeem, and not only so, but to build the temple or house of God. " Upon this rock will I buUd my church," Matt. xvi. 18. " Behold, the Man that is called the Branch, he shall build the " A Sower went out to sow; this Sower is the Son of

IV* A Servant is oftentimes employed to labour and hard work, as to plough and sow, build and plant) &c.

temple of the Lord," Zech. vi. 12. man." Matt. xiii. 2, 37.

V. A Servant is not to seek his own glory, nor to do his own will, no further than it agrees with the glory and will of his master or father, but doth every

V. Jesus Christ, as God's servant, sought not his own glory. " I honour my Father," John viii. 49. " If any man will do his will,he shallknowof the doctrine, whether it be of God, or whether I sp^af' of myself. He that speaketh of himself, seeketbbis

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PARALLEL.

o'i is thereby exposed to many dangers, and great hardships.

[Ijing that is commanded him, not own glory; bat he that seeketh the glory of him

b'ini; ashamed to acknowledge him- that sent him, the same is true,*' &c., John vii. 17,

fv'lf to be a Servant. 18. ** Father, not my will, but thy will be done,'*

Luke xxii. 42. '' He that sent me, gave me com-

maadment what I should say, and what I should speak," Johnxii. 49. "As I have kept

□J Father's commandments," &c., John xv. 10. VI. A Servant is sent sometimes VI. Jesus Christ, to do the work of God as

al>r Oil to do business far from home. Mediator, was sent on a long journey, as far as it

is from heaven to earth, and was thereby exposed to much difficulty, and great hardships, from men and devils. He was persecuted from place to

plice, his life being often in jeopar(ly ; he had no where to Lay his head; and was at last

mjst basely betrayed and put to death. Matt. viii. 20. MI. A Servant that is feithfiil, VII. The Lord Christ was most faithful,

delights to do his father's or master's " Though he was a Son, yet learned he obedience

business, preferring it above his meat by the things he suffered," Heb. v. 8. ** My meat

is, to do the will of him that sent me, and to finish his work," John iv. 34. "I delight to do thy will, 0 God," Psal. xl. 8. " Wist ye not that I must be about my Father's business ?" Luke ii. 49.

VIII. The Lord Christ was feithful, in domg all things which God required of him; he went not beyond his commission, nor did he neglect any part of his work. " He, that God sent, speak-eth the words of God, and I know that his com' mandmentislifeeverlaeting," JohnJii.d4. "Whatsoever I speak, therefore, even as the Father said unto me, so speak I," John xii. 50. " Who was faithful to him that appointed him, as Moses was faithful in all his house," Heb. iii. 2.

IX. The Lord Jesus Christ hath an absolute right to a reward for hb work's sake. Though there is no merit or .desert for the works which believers do, being unprofitable Servants when they have done all: yet there is very great merit and worth in what Christ did. And the Father will give him his wages; he shall have his wife, his Church, for which he served above fourteen years ;

Buy," He shall have the heathen for his inheritance, and the uttermost parts of the earth t'r lib possession. Behold, my Servant shall deal prudently, he shall be exalted and ex-14ie.i, and be very high: I will divide him a portion with the great, and he shall divide the ^;i"fl with the strong, because he hath poured out his soul imto death," Isa. liii. 12. " But we 5^ Jesus, who for the suffering of death is crowned with glory and honour," &c., Heb. ii. 9. X. It is the hope and expecta- X. The Loid Jesus Christ, having in his eye tn of a reward, that causeth a Ser- that eternal advantage his elect should receive,

and what glory he, as man, should he raised unto, as the reward of his undertaking, went through all his sorrows with much cheerfiilness. " Who for the joy that was set before hun, endured the cross, despised the shame, and is set down at the right* hand of the throne of God," Heb. xii. 2.

u<i drink, aa appeared by the Ser-Tact of Abraham, who would not eat nordriflk before he had done his trrantl. Gen. xxiv. 33.

yilL A Servant that is faithful, vHl not go beyond his commission k any thing. Saith God to Moses, *' Look that thou make them accord-hj to the pattern that I have showed thee in the Moant," Exod. xxv. 40. *' Tiius did Moses; according to all tbt the Lord commanded him, thus di.l he," Exod- xl. 16.

IX. A Servant hath a right to Tigss, and expects it, as the desert «'f his work: as Jacob said, " Give me my wife, for my days are ful-alleJ." He demanded his wife, after k had served seven years for her.

TOBt to go through difficulties and bard^ps cheerfully; as it was in Jacob's case; "Thus I was, in the 'Uy the drought consumed me, and the frost by night;" yet he served stven years for Bachel, and they *' seem^ unto him but asa few days." XL A Servant is attended with 1^, *' If I am a master, where is ayfearT'^Mal. i. 0.

XI. The Lord Jesus Christ was subject whilst he was here in our nature, in the form of a Ser* vant, (at some time) unto fear. "He was made under the law." It is said, ** He was troubled in spirit and was heard, in that he feared," Heb. v. 7.

METAPUOft. DISPARITY.

I. A Senrant and the master 1. Jesus Christ, although a Servant, is essen-are not essentially and inseparably tially one with the Father; the Father, Son, and one. . Spirit, are but the one everlasting and etenud God.

" I and my Father are one. There are three tkt bear record in heaven, the Father, the Word, and the Holy Ghost; and these Three are (inseparably) One," 1 John v. 7.

II. A Servant amongst men hath 11. Christ hath a full, a clear, and insepaiabie not an inseparable interest in his interest in all that the Father hath : " All miof master's goods and estate. are thine, and thine are mine, and I am gbrified

in them," John xvii. 10,

m. Servants among men many III. It was impossible for Christ to be mi&itli-times, through temptation, prove un- faithful, or disobey God his Father, because be vas faithful, and deceive either father or without sin, and Satan liad nothing in him to h&-master; yea, the best servants of ten a temptation upon, John xiv. '60, good men have in something or other miscarried.

IV. A Servant may be turned IV. The Lord Jesus Christ did not, could not out of his mastei^s service, and lose displease his Father, and therefore did not, nor his honour. could lose his honour. '* I do always the things

that please him," John viii. 29.

y. The Servant abides not in his V. Jesus Christ abideth in the boose of GoJ master's house for ever. for ever.

YI. A Servant differs from the YI. Jesus Christ, though he be called the Ser-heir in place, dignity, and privi* vant of God, yet is he his own beloved Son, ami lege. " Heir of all things, by whom he made the worlil,"

Heb. i. 2. " There is none in heaven and earth, that hath greater glory, place, or privilege, conferred upon him, than the Lord Jesui Christ," Heb. i. 5, 8.

VII. Too many are oftentimes YII. Jesus Christ had no necessity of natore forced to become Servants, because laid upon him, to accept of the low place and oi-they cannot otherwise tell how to fice of a Servant. He was not forced to it, be-live. cause he could not tell how to live without sen-

ing, he being infinitely happy in himself firoia eternity; but the glory of his Father, and the dear love he bore to the creature, even to poor lost man, moved him to become a Servant; he did it freely for our sakes, that ve might be lords.

INFEBENCES.

I. We may note from hence the wonderful condescension of Jesus Christ; there is no* thing which sets forth his great abasement for our sakes more than this; what grace is this! Doth the Son of God, who is the Lord of heaven and earth, become a Servant! *' He that thought it no robbery to be equal with God, made himself of no reputation,anJ took upon him the form of a servant 1" PhU. ii. 6, 7. " The Son of Man came not to k ministered to, but to minister," Mark x. 45.

Quest But spme nmy enquire, whose Servant is Christ? &c.

1. He is God's Servant: " Behold my Servant," &c.

2. He is his people's Servant: " The Son of Man came not to be ministeiied unto, but to minister, and to give his life for many," Matt. xx. 28.

II. Let us learn from him henceforward to humble ourselves. Let the same mind be in you, that was also in Christ Jesus," Phil. ii. 5. Shall the Lord become a Semmt? and shall the Servant swell in pride and arrogancy, and nothing content him bat to be calletl lord; nay, and lord it over God's heritage, whose Servants they ought to be, if they vould be Gospel ministers. Surely Christ abhors him who calls himself the Servant of servants. whilst at the same time he exalts himself above aU that is called gods.

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S53

III. If the Lord CSurist became a williDg, humble, laborious, and fidtbful Servant for OS, let us labour to be bumble, faithful, and sincere servants to him: he hath done all the lurd^ wivk, and if any remain too hard for us, he sticks not to set his hand to it. "Tlwa hast wrou^t all our works in us, and for us," Isa. zxvi. 12.

lY. Let this teach us to follow his example, and to be servants one to another: *'Ihave gireo yott an example, that you should do as I have done to you: for this is acceptable to bim,'' John xixL 14,15.

V. Remember it is an honourable, pleasant, and gainM thmg, to be Chiisifs servant. Pad seems to glory more in it, than in his bei^g an apostle: *'B any man serve me, let bim follow me; and where I am, there shall my servant also be. If any man serve me, iiis will my Father honour," John xii. 26.

\1 This jastiy r^roves such who are ashamed to be Christ's servants, and to bear re-prosdi mi Muay for his name's sake, seeing he hath not stuck to serve them in denying Inelf, even to the ignominious death of the cross.

CHRIST A LION.

& haa»a e Af«» o wt ex mt fvkns I(f^, ^c. " Behold, the Lion oj the tribe of Judah haih

prevailed,^' Rev. v. 5.

b ika text Christ Jesus is expressed by the metaphor of a Lion, whose nature and pro-potiesaieittastrated and apptied in the following parallel. The word Attn is derived mnktua, which signifies to see, because of lus acute sight.

MEPAPHon.

I A Lion (saith Ainsworth) is a «Qgly beast, and as Topsail tells us, )«% styled by all writers the king of

0* The Lion is a majestical creatare; majesty (saith one) sits ro hb Tery &ce; which occasioned ^speech, that an army of harts i^bidi are tnnorous creatures) hav-J3;jaLionto their captain, were more jerible than an army of Lions with a Hit to thdr captain.

ul The Lion is a very strong ?»tme: " Out of the strong (saith ^n) came forth sweetness," '% m. 14.

. 1^. The Lion is a very magna-*80Q3 creature, and courageous b«wt, [Jai great conqueror; he was used 2^ andents as an hieroglyphic to ^e dominion; and it was counted Kanous, tf a woman brought forth a ^^a signifying that country to be JWaed by strangers. KeniUnff. ^ the adage, Societas Leonum, ^ wrer-roling society.

" The laon coucheth down to f« htt iest,and then is very stiU

PABALLEL.

I. The Lord Jesus is the King of kings, the Lord of lords, King of the kings of the earUi.

n. Jesus Christ is full of msjesty. It maybe truly said of him, that he carries majesty in lus &oe, miyesty in his looks, majesty in his words, majesty in lus walking. Christ being our Captain, though we are timorous creatures, is enough to oppose, scatter, and vanquish the most potent army, that ever the prince of darkness, or the god of this world, could raise against them; his looks and words affiright his enemies/' 1 Cor. L 24.

III. Christ is the power of God; he is a mighty Man, nay, he is a mighty God, mighty to save, Isa. ix. 6.

IV. Christ is of superlative courage, of an invincible mind; for he never encountered with any^ but he was Conqueror. He subdued the devil, yea, whole legions of devils, and rode in triumph through the six. He overcame the world, tramplmg it under his feet. He conquered sin, yea, death itself. The woman bringing forth the Lion of the tribe of Judah, portended nothing less ^than the conquest of the devil's kingdom.

V. Christ appears In his diapensationSy for some time to couch down, as it were; suffers himself to be abused (in his people) and seems to lie stUli as if he were asleepi

METAPHOR. PARALLEL.

VI. The Lion is a very fierce, YI. Christ, when he is roused up by the cruel-fearless, and terrible creature, especi« ties of the enemies of his church, and the criee ally when he is roused up, and pro- of his people, will be very terrible; he will come voked by an enemy. • upon princes, as upon mortar, Isa. zlL 25. Though

now he seems still and peaceable, like a kmb, yet the day is at hand, when he will rise up like a lion, to destroy and devour at once.

YII. A Lion hath a terrible voice; YII. When Christ shall utter his voice at the when he roareth, all the beasts of the last day, and come to judgment, he will make the field tremble. nations of the world quake. " Let all the inha-

bitants of the earth tremble, for the day of the Lord Cometh, for it is nigh at hand," Zeph. i. 14. *' The Lord shall also roar out of Zion, and utter his voice from Jerusalem, and the heaven and earth shall shake," &c., Joel iiL 16.

YIIL A lion is sharp-sighted; his VIII. There is nothing hid from the eyes of name Xtw is derived of Aaw a Greek Christ, he sees into the darkest comers of men's verb, that signifies to see. hearts and imaginations; the most subtle sinners

cannot escape his notice. There is no secret place, where the plotters, or wicked men, can hid themselves from him: he sees all their horrid designs and combinations.

IX. The Lion seems to be a crea- IX. Jesus Christ will reward every one accord-ture much for justice, and will retali- ing to the na'ure of iiis works, in the great day; ate to others, according to the nature and when he c )mes forth to judge Babylon, he of the offeace done. See the meta- will retaliate upon her according as she hath done, phor where (rod the Father is corn- ** Thou hast given them blood to drink, for they pared to a lion. are worthy, for they have shed the blood of thy

saints and prophets," Rev. xvi. 6. *' Reward her as she hath rewarded you," Rev. xviii. 6.

X. A Lion marks those that have X. Christ marks all those that injure him and ii^ured him, or abused or wronged his his people. *'Wherefore doth the wicked con-young ones, and will revenge it; as temn God ? he saith in his heart, he will not reappears by divers passages mentioned quite it. Thou hast seen it, for thou beholdest by naturalists, one of which take as mischief and spite, to requite it with thy hand," followeth. Psal. x. 13,14. "I remember that which Amain Bangius, a mountain of Thracia, lek did to Israel, now go and smite Amalek," 1

there was a lioness which had whelps Sam. xv. 2, 3. " I will contend with thefm that in her den, which den was observed contend with thee, and I will save thy children: by a bear. The bear one day find- and I will feed them that oppress thee with their ing the den unfortified, by the ab- own flesh, and they shall be drunken with their sence, both of the lion and lioness, own blood, as with sweet wine," Isa. xlix. 25, 2ij, entered into the same, and slew the

lion's whelps, afterwards went away, and fearing revenge, for better security against the Hon's rage, climbed up into a tree, and there sat as in a sure castle of defence. At length the lion and the lioness returned both home, and finding their little ones dead in their blood, according to natural affection, became both exceeding sorrowful, to see them so slaughtered, whom they loved; but searching out the murderer by the foot, followed with great rage up and down, until they came to the tree whereon the bear was ascended; and seeing her, looked both of tliem ghastly upon her, oftentimes assaying to get up into the tree, but in vain, not being endued with the power of climbing. Then the male forsook the female, leaving her to watch the tree, and he like a mournful father for the loss of his children, wandered up and down the mountains, making great moan and sorrow/tiil at last he saw a carpenter hewing wood, who seeing the lion comin<; towards him, let fall bis axe for fear; but the lion came very lovingly towards him, fawning gently upon his breast with his fore-feet, licking his face with his toni(ue. Which gentleness of the lion, the man perceiving, he was astonished; and being more and more embraced and fawned upon by the lion, he followed him, leaving his axe behind; whidi the lion perceiving, he went back, and made signs with his foot to the carpenter, that he should take it up. But the lion seeing the man did not take it up, he brought it himself in his mouth, and delivered it unto him, and then led him into his own cave, where the young whelps lay ail imbrued in then: own blood; and from thence to the place where the lioness did watch the bear. They making signs, and looking up into the tree where the bear was, the man conjectured

that tliat bear had done this grievous injury unto them; he thereupon took his axe, and bevdd down the tree near the root, which being done, Uio bear tumbled down headlong, iBd the fdrioiis beasts tore her all to pieces. After this, the lion conducted the man to the pbee and wnvk where he first found him, without doing hun the least violence or hum.*

The troth of this, and of the following story, is not imposed upon the reader; yet fodisg it recorded by such credible, and eminent authors, (and in itself probable) we tbtngfat it fit to transcribe it, as serving to divert the reader, and illustrate the infinite wisdom of God in his works.

XETIFBOB. PABAT.T.KTm

XI. As a Lion wOl revenge the XI. The Lord Jesus, as he avenges the but and injury done to him, and wrongs and ii\juries done to his people, so he to ha joasg ones, so he is ready to will requite kindnesses showed to them. Such R^ kindnesses done to him; as as "Feed the hungry, clothe the naked, visit the ^^wsn by another passage, thus re- sick, and those that are in prison, for Christ's ci»ded by historians: sake, shall be rewarded," Matt xxv. 38, 39,

One Andradus, having fled from *' Then: work of faith and labour of love shall not lib master by reason of some hard be foigotten;" yea, " he that gives but a cup of Qsage received at his hands, by cold waterin the name of a disciple, shall not lose dnoce happened to take up his his reward," Matt x. 41,42; which is a reward of U^ in a cave, which (unknown grace, not merit; for there is no proportion bets him) was a lion's den; where tween eternal life, and the best of our perfor* vba he had been a while, not long mances, yet God accepts of them. kfcra night, the lion came fix)m

liiimi^Dg, aad having gotten a hurt upon his foot, he no sooner espied the trembling man ^ this fearful place, but he cometh gently unto Um, stretchmg forth his foot and making Boio, IS though he desired help. The man took the lion by the paw, searched the voosd, polled out a thorn, bound up his foot, and gave him ease; which kind office being F^iii>nned, was first of all requited with a daily portion of provision, which the poor ^ve routed in the sun. After ttoB the man escaped, and got away; and the lion ■issiog him made great lamentation. But it so happened, he was no sooner gone, but he ^Uken by some whom his master had sent out to search lor him; and then, alas! ^iTBsno other way but death, and no other death but to be torn in pieces by wild ^^; for the Romans laept beasts on purpose upon that account. But it so fell out, that uislioawis taken up before the time came, and put into the theatre, who greedily rent 0 pieees nch as were throvm unto him; yet when this poor slave, his old friend, was ^( in, he fbigot his fury, and turned it into fawning; by which the poor soul perceived viktt Ikm it was, aad thereupon renewed his acquaintance with him, to the admiration of ^ The matter being known, and related to them that were concerned, he had not only ^ ^, hat the Hon also to wait upon hun, who became a faithful servant to him. Hie ^^ hotpti homittiSf hie est homo medieus LeomSff was that which the people would say, ^ they saw him lead along his Lion through the streets: here goes the Lion which VB the man's host, and there is the man who was the Lion's physician.

^ No creatures love their XII. The Lord Jesus loveth his people with 1^ (as you may perceive by such a strong and endeared love, that he did not ^ ktiffjiag story in part) more only fight with cruel enemies in thehr behalf, but ^ the lions, which they further fireely also received many lashes and sore wounds a^oDstnte m their defence; for in his body, and stood invincible, never yielding till |«J will receive many terrible blows, death: " He made his soul an offering for sin," ^^, and wounds, the one opening Isa. liii. Yea, death itself was nothing to him, so ^ needing body, and the other that he might save his poor church firom wrath, ^3ag the Uood out of the wounds; and eternal misery. ^%iimncible,never yielding tm

*»«, as if death itself were nothing to them, f sMth the historian)t so that their youn -'»»ttightbesafe. «s I

^^M p. S66. ^ianut. Anlns Oelhis, in his Attics. ^ i»NUi hUtory of fotir-footcd beasts, p. 568.

2 A 2

CHRIST THB TIlUE HAi«iNA.

[B60KIL

METAPirOR.

PABALLEL.

Xni. Lions are full of clemency to them that prostrate themselves at their feet; they wiU not touch such as do (as it were) hy submission humble themselves to them.

XIV. Out of the dead carcase of Samson's Lion came forth sweetness, as in his riddle.

XV. None can take away the prey from an hungry Lion. '

XVI. It is affirmed, that if a man be anointed all oyer with the blood of a lion, he shall never be destroyed by wild beasts.*

XVn. The blood of a Lion (as naturalists say) bemg rubbed or spread upon a canker or sore, which is swelled about the veins, will presently cure the grief.

IIKXAPBOB.

The Lion is cruel, blood-sucking, proud, preying, stony-hearted, ma-Uciotts, a devourer of flocks and herds, the very tyrant of beasts.

XIII. The Lord Jesus is full of demenc)'. compassion, and tenderness of bowels to sU tkt humble themselves at his feet '*He resisteth the proud, (and will tear them in pieces) but givrJi graee to the humble,*' James iv. 6.

XIV. Samson's riddle is aaf<dded best in tiie shun body of the Lion of the Tribe of Judilh; from thence comes all the honey, thesweetsessdf grace and ^ory.

XV. None can deliver themselves out of Chiisf s hand, when he rises up for the prey.

XVI. That person, whosoever be be, vbo q>-plieth Christ's blood by £uth, or have every faculty of lus soul, vi2.9 the whole man bi^^ therein, shall never be destroyed by the devil, wr the powers of darkness.

XVIL The blood of Christ cores all woands.

cankers, and putrefying sores of- the soul, or !£• ward man, when applied by the hand of iutk.

niSPABITY.

The Lord Jesus is mild, meroM, tender hearted, forgetting injuries, the Preserver aoJ Saviour of the innocent, poor, weak, and helj^es ones, Ac.

INFEBEKCE8.

1. Let the ungodly tremUe, who think Christ Jesus will never appear as a Lion, hnl always show himself in his Lamb-like disposition. Christ is a Lion as well as a Lamb and will ere long rise up to the prey.

2. What will become of the murderers and destroyers of his Church, in the day of bii fierce wrath, when he comes to make inquisition for blood?

3. Oh that smners from hence would learn to prostrate themselves at his feet!

4. This speaks much comfort to the godly; he is full of bowels, and like a Lion, abk to defend and deliver them.

5. By faith and prayer let us strive to rouse up this Lion of the tribe of Judafa, tc tear in pieces all lus implacable enemies.

CHRIST THE TRUE MANNA.

** This is ihe Bread which crnneih down from heaven^ that a man may eat thereof^ and w

die," John vi. 50. ** To him that overcometh, wiU I give to eai of the hidden Manna,^' Rev. ii. 17.

Christ, and the graces of Christ, are called Manna, the Antitype of that Manna thai feC in the wilderness, Exod. xvi. Manna in Hebrew, |o, man, from nao, manah^ prepaan, ti prepare, because it was food prepared from heaven for the Israelites in the vnidemess.t Flacc. Illyricus^ and others, say, that when the Israelites saw it Uke congealeii dew, or small hail or snow, lying up and down about the camp, they asked one an

mr t

* Sextos. Topsali p. 867.

t Oum viderent Uraelita illam, quasi quandam frtnaam aut nipem cireum vasfnt ptitsim/Mewre eitl* bicare,'qiuMiemnt 4 ie umcem, mvt no, ^e. i ClsT. Script, in tocem, Hieroo. Ltnrett. Sjrlva AUe^* &6»

W-'K II.]

CUEIST TH£ TBUE MAMNA.

357

oi]xT, mi no, what's that ? what's that ? And because of frequent repetition, that it might be more etsUy proaoanoed, they added the letter 2, and pronounced Manhu, whence they etain Uie word p man. Manna.

TYPE.

L Maana was a strange and Dpt^rious thing at first to the laaeiites, they knew not what it vas, Exod. xvi

n. Manna was food prepared frm heaTen.

UL Muma came down or de-sctAded firom heaven.

IV. Manna was white, it was a pore, fiii, and bright thing.

y. Manna was round in form and figure.

M. Manna was a gift, it was giTeo to Israel freely, it cost them aothiog.

VII. Manna was given to aU, to ti)e poor, as well as to the rich; &oae were forUddeii to partake

VIIL Manna was pleasant, it had ^ the taste and relish of sweetness

PARALLEL.

I. Jesus Christ is the wonder of men and angels; and when he came into this world, yea to his own, they knew him not, 1 Tim. iii. 16, John i. 11,12.

n. Christ had a body prepared of the Father, that he might be food for believers, Heb. x. 5,

m. Christ is the true bread, or Manna from heaven, John vi. 35..

IV. Sic Christus describitur, Apoc. L So is Christ described without sin, Bev. i. 1 Pet ii. 22.

v. Christ, respecting his Divinity, is infinite, perfect, and entire, no beginning, no end.

VI. Christ is called a gift, the choicest Gift that ever God bestowed, given freely for the life of the world, John iv. 10.

VII. Christ is sent to all, to Jews and Gentiles, to the small as well as to the great, to the poor as well as the rich; none are excluded.

IX. Manna did nourish well and ns givea in great plenty.

VUL Whatsoever is pleasant, sweet and deli-doHs in a spiritual sense, is found in Christ; his word IB sweet as honey, or the honey-comb: ** 0 taste and seehow good tlie Lord is," Psal. xxziv. 8. IX. Christus sufficit ad omnes, &c. Christ is very sufficient and plentiful, there is in him enough to nourish and feed all. What soul is there bttt lay be filled to the full, if he come^ to Christ.

X. Manna was to be bruised in a X. ChristuSf tU aninus nosiris eibus esset^ dolih Bili. that 80 it might become more ^**^ mortis in eruce eoniuiutehaiur: Christ, that

he might be food for our souls, was bruised: ** It pleased the Father to bruise hUn," Isa. liii. 10.

XI. All true Israelites have their equal share in Christy a whole Christ is given to every saint: they have all one portion, one husband, one kingdom and crown, that fadeth not away.

3se(id for food.

XL Manna was given equally to iH tHe Israelites; they had a oer-ain measore, not one more than Sflothcr, were all fellow-commoners erery man had his part his omer.

XIL Manna was a small and Sale thing unto the eye, like to a ftria&der-seed.

XIII. Manna came down with & dew, it was covered or hid as it »ew with dew.

XIV. Manna was not given to ^ Israelites, whilst they were in

XV. Manna fell round about the ^P of Israel, and in no other place.

SMains of Zion," Psal. cxxxiil 3.

XII. Christ was little, low, and contemptible in the eyes of the world, of no reputation, Phil. iL

XTTT. Christ came down with the dew of the Spirit, being baptized or covered therewith, hence called, as some conceive, hidden Manna, Rev. ii. 17.

XIV. Christ, who is the true Manna, is not given to unbelievers, that remain in bondage and slavery, under the power of sin and Satan.

XV. Christ is conversant within the limits of his Church. The graces of the Spirit fsJl upon mount Hermon; '* The dew descends upon the

There God commanded the blessing, even life for ^^ore. Christ walks '' In the midst of the golden candlesticks," Kev. 113.

XVI. Manna was given to Israel XVI. Christ, and the blessmgs of. Christ, are ^ the wilderness; it was their only given to us, who are in tlie desert or wilderness

CHSI8T THB TRUE ICAKNA.

[Booin.

TTB1&,

PATtALtKL.

food, wliilst they remained in that desert state.

XVn. It was gathered daily, except on the sabt^th, then there was none to he found.

XVm. They went out of their tent^ to gather it.

XIX. If Manna was kept or received otherwise than God ordained and appointed, it stank, and bred wonus.

XX. Manna ceased when Israel came into Canaan.

XXI. Manna was only given to the Israelites.

XXn. Those that would receive the benefit of Manna, were to eat it.

XXm. Manna came very season* ably to Israel, they had else starved.

XXIV. Manna was to be kept, and put in a golden pot before the Lord, to remam in the holiest for ever.

XXV. Manna was loathed by those evil murmurers on whom the wrath of God fell; they esteemed it light bread.

XXVI. In the day before the sabbath, in the night, Manna fell abundantly, that so they might gather it on that day, to provide food for the sabbath.

TYPE.

I. The Manna was food for the outward man, for the body only.

II. Manna was eaten by many that were wicked, though of the national church of the Jews.

in. Manna did corrupt and pn-trify.

IV Manna was only found at some certain times, it melted away when the sun rose.

V. Those that did eat of Manna in the wilderness are dead, they perished.

own from heaven, that a man may eat

of this world. We have n> other food for oar souls, but are to live upon Christ by fiuHi, so long as we are in this howling wilderness.

XVn. Those that would have Christ, mx& seek him in the time God hath appointed it h the day of the glorious rest or sabbath, that T^ mains to the people of God, there will be* bo Christ, no Manna for eonners.

XVin. We must go out of the old man, flod sensual rests, and love of this world, if we would participate of Christ, 2 Cor. v. 17.

XIX. The sacrament of the Lord's Sapper. or any other institutions of Christ, made use of or received in other manner than Christ hatli ordained and appointed, it stinks in the nostdls of God, and is abhorred by good men.

XX. Living by &ith, and our bong fed Ij ordinances, will cease when we come to heateit

XXI. Christ, and the Bread of life» is only gives to believers.

XXn. Those that will receive saving bendt by Christy must receive and eat him sinrituaDy br £uth.

XXin. Christ was promised seasonably, smd came seasonably into the world, in the very xtick of time. ** In due tune Christ died for the ungodly." We had perished else for ever.

XXIV. Christ is glorified in heaven, in bis human nature, at the right-hand of God, and abides there for ever for the faithful, Heb. ix. 12, 24.

XXV. Jesus Christ, in his word, ordinances, and administrations, is loathed by carnal aod ungodly men; yea, and many account Christ's good word, light bread.

XXVI. Christ now before the last day, th« beginning of the true eternal sabbath, is more fully revealed, that so poor saints might be pit^-vided for, before the everlasting rest, and end of time comes, Bev. xiv. 6.

DISPABITT.

I. Christ is food for the souL

n. Christ is not food for, nor received by wj* but those who are truly godly, and Israelites indeed. *' He that eateth me, even he shall live by me: He that eateth my flesh, dwelleth in me, and I in him," John," vi. 56, 57.

in. Clirist, the true Manna, can never oormp^ bnt abideth for ever.

IV. Christ is ever the same, and always to be found by those that seek him aright, both in p^^ perity and adversity, to his elect.

V. Those that eat of the spiritual Uamui s^ never die. «• He that believeth is passed from death to life, and shall not come into condemna-twn," John v. 24. " This is the bread that ctme thereof, and not die," John vi. 50.

VI. The Manna that was reserved VI. But our heavenly Manna abides still in s. the iH^iest, was spoiled, and did the holy place. «rish. See Christ the Bread of Life.

CHRIST A KING.

*' And ike LaaA skali overcome them, for he is the Lord of lords, and King of kings," Bev

xviL 14: see I Tim. vi. 15, Bev. xix. 16.

6t the Lamb is meant JESUS CHRIST, which is evident and indisputable; the dignity ut vhich lie la advanced is the highest among the sons of men. Potentate, Son, or Man of Power, King of kings, &c. There is no higher name or title to set forth dignity amongst m€n, than kings or mighty potentates. It is one of the titles of the Most High, the God of this Uesaed Lamb, and indeed it originally belongs to him, he is pleased to bequeath ii mto men, for which reason they are called gods, on earth: *' I said, ye are gods, but jfn shall die Uke men, and M like the mortal princes." ** (rod is in the congregation, he jU'lgeth among the gods." This King, invisible, immortal, the only wise God, hath chosen a Vicegerent to lepresent him to his subjects, hath placed his name in him, not only Won-derfol, GoimseQor, and the Man that is his fellow, but as King, the chief of titles in this \cfw^ would. By this the royal and most renowned Branch that ever sprung from the loiss of Jesse and David, is set ibrtL Upon which we note, that JESUS, the Lamb of God, is eranpered to, and represented by the most magnificent title of Kii^, the highest ami dnefest of kings. And indeed there is nothing doth more fhUy set forth the glory, power, and ^lendrar of Christ, than this; as will appear, if we consider these following

MKTAPHOB. PIEALLSL.

L A 'SdDg is naually very highly L The Lord Jesus Christ, our great IQng Jcsceoded, comes to his dignity by comes to this dignity by birth; he is eldest Son h'hpntance, is the son of a noble. to a mighty Emperor, and so right Hehr to King-

ship : '* When he bringeth the First-begotten into the world," &c., Heb. i. 6. " He is the first bom •ierery creatme, and thereby Heir of all things," Col. i. 15. *'He hath by inheritance (•btained a more excellent name than they," (viz., the angels.) Heb. i. 4.

n. A King hath, or ou^t to have, II. The Lord Jesus Christ hath glorious quali-great qoalifioations, having the ad- fications. He is not only endued with natural wis-vantage of such education; to his dom, and that far beyond Solomon, ('*a greater satonl wisdom is added skill in po- than Solomon is here ;'* Matt. xii. 42:) but hath liiie sibirs, even the knowledge of the had the advantage also of such education that kwsof his kingdom. none ever had, being brought up with God him-

self. He hath ''All l£e treasures of wisdom in him," PruT. viii: is skilled in all politics, hath knowledge in all laws; nothing passeth his skill; "Tiioa knowest all things," John xxi. 17. He is called the wisdom of God; " Christ, the power of God, and the Wisdom of God," 1 Cor. i. 24.

III. Kings are sometimes chosen or IH. Jesus Christ was chosen to be King by ftppointed, as Solomon was by David God the Father, as it is said, ''I have exalted one ^ &tber, I Kings L 32, 33, &c,, chosen out of the people," Psal. Ixxxix. 19. And urasAlexanderby Philip bis fiither; though the fathers or elders amongst the Jews ^ else by the people, as was David, refused him, yet the children gave their vote for and many others. him, crying, " Hosannah to the Son of David.''

IV. ;^ngs are anointed as well IT. Jesus Christ was " Anointed with the oil fi chosen. Samod anomted Saul. It of gladness above his fbUows," Psal. xlv. 7. He ^^ a divine ceremony, much in use was by the Holy Spirit consecrated King for ever; ^' the consecrating of Kings in the " The Spirit of the Lord is upon me, tecause the f^zhm of Israel. Lord hath anointed me," &c., Isa. Ixi. 1, 3.

^. Kings are proclaimed at their Y. Jesus Christ was likewise proclaimed; first

META7H0B. PABALLEL.

instalment. Samuel said to all the by the angds," To you is bom in tlie dty of people, ''See him whom the Lord David a Saviour, which is Christ the Lord," Lob hath chosen: and all the people gave ii 11. Afterwards by the wise men^ at Jen-a shout, and said, God save the Kuig," salem; and at Herod's court, by a star, and by 1 Sam. X. 24. the shepherds at Bethlehem.

VI. A King, after he is anointed YI. This did Jesus Christ in three emiDent and proclaimed, enters upon his go- cases: 1. In speaking comfortably to allhislojal vemment. sobjects, as you may see in Matt. t.» at large. 2.

In giving laws, and expounding difficulties, as yoo may see in Matt vi., at large. 3. In bestowing his bounty upon &e poor» rdessing prisoners that were bound, and in ^pointangan ho6|ntal for the sick.

Vn. Kings (de jure) have a VII. Jesus Christ hath a right to the h^t palace by right belonging to them, palaces in this worid, as he was bom Hdr to the whether they are in immediate pos- universal Emperor, by whom he waa at last ad-session or not. vanced to the great palace of thehi^iest heaveos,

called the holy palace.

ym. Kings have great attend- VIIL Jesus Christ, our grealSng, had the at* ants belonging to their courts, though tendance of angels, who showed thm allegiance, they be not visible in all parts of thw and paid their homage and service at sundry dominions. times, as there appeared occadon for them.

1. They proclaimed him. 2. They attended his Person, to assist him in his strsits. 3. They assisted his other servants. 4. They declared his resurrection from the dead. 5. They assured his coming in glory after his ascension. 6. They are appointed to bear him company, and to attend lum at his coming fromheaven the second time. ''Tlw Son of man shall come, and aU the holy angels wil^ him," Matt xxv. 31.

IX. Kings are invested with IX. Jesus Christ is invested with power,''AE power; they have sometimes some power is given to me in heaven and earth," Mitt. of them less at first entrance upon xxviiL 18; though at the first entranee upon hs their kingdom than afterwards; as kingdom, in the days of his flesh, his power did David's was, who had but two tribes not appear so resplendent and gtorious, as it ^ at his entrance. hereafter.

X. Kings have many sulgeots, X. Jesus Christ bath many subjeets assigned who subscribe to their power. lum by Ood, which subscribed to his power: some

voluntarily, as the angels; others by force, as the devils; and by virtue of his commanding power, as the winds and seas, which obeyed him.

XI. Kings have laws, and rules to XI. Jesus Christ received commandment fiom govern by. the Father, from which he would never swenre;

and also published and estaUished lawa, to be observed as rules of government to the end of the world, Matt, xxviii. 19, 20.

XII. Kings, though they rule XQ. Jesus Christ rules and govenis so well« well, are not loved and honoured by that his worst enemies could not, cannot durge all, are often troubled with rebels, him with evil; yet they did not, do not love and and sons of Belial. . honour him; but the sons of wickedness rose op,

and still do rise i^ in rebellion against him: " I honour my Father, but you dishonour me, a man which hath told you the truth; this did not Abraham," John viii. 40, " Bring out those mine enemies,*' &c., Luke xix. 27.

XIII. Great Kings have large XIII. Jesus Christ hath great and large domi-dominions, as Nebchadnezzar, the nions, all power in heaven, earth, and hell He golden head, who was over a bun- is the Head of all principalities and powers in dred and twenty-seven provinces. heaven. He is the Head of every man on eaitb,

and hath the command of all the infernal H^ints in heU, Epb. i. 21, CoL i. 18,19, Kev. i. 18.

XIV. Kings have a prerogative XTV, Jesus Christ hath this great and bigb in their own dominione, to make prerogative, to make peace, or to proclaim pesce peace and war when they please. to all the sons of mei^ upon submission; sod tc)

send asword, where his just prerogative is resisted.

JCBTAPHOR. PARALLEL.

" Into wfaatsoerer house ye enter, first say, peace,—^if the Son of peace he there," &c, Luke X. 5, 6. *' I came not to send peace, but a sword."

t^XV. KmgB have a crown to wear, XV. "Jesus Christ, that was made a little lower a sceptre to wield, and a throne to than the angels, for the suffering of death, is sit npon. crowned with glory and honour," &c., Heb. ii. 9.

"Thesceptreofthykingdom is aright sceptre," Heb.

i. 8. " As I have overcome, and sat down with my Father upon his throne," Rev. iii. 21,

XVL King? have the privil^e XVI. Jesus Christ hath the Father and Holy

of a grind ooiindl, to advise with Spuit, without whose counsel he acteth nothing,

in QUUterB of importance. either in the affairs of heaven, earth, or heU.

" There are three that hear record in heaven, the Father, the Word, and the Spurit; and these three are one," 1 John v. 7. Of this council ofenders are m danger, and to this council grand criminals are delivered up for punishment. XVn. Kings have the privilege XVH.- Jesus Christ hath the peculiar pre-and high prerogative of sending rogative to send ambassadors. He sent the twelve &mba6ndorB, to treat with states apostles to the world, who said, '* We are ambas-and kingdoms abont affiurs of public sadors for Christ," 2 Cor. v. 20. And he sent good. his angel to the churches, to treat with them

about their present and eternal welfare : *' I Jesus have sent mine angel," &c., Bev. xxii. 16, XVIU. A Kng ordains aod^ con- XVIH. Jesus Christ makes substitutes to this stitntes officers, or makes substitutes, end. " By him Kings reign, and princes decree to whom he doth delegate power to Justice: by him princes rule, and nobles, even all execute his will and laws to all his the Judges of the earth;" these for the world, pditical body. Prov. viii. 15,16,'' And when he ascended up on

high, he gave some apostles, and someprophets, and loiDe evuigelists, and some pastors and teachers, for his church;" £ph. iv. 8,11, by this, fikoviDg that he is supreme Head in all causes, ecclesiastical as well as civil.

XDL Kings do vouchsafe seen- XIX. Jesus Christ saved the Gospel Church rity md protee^n to their subjects before the destruction of Jerusalem, by giving (aoiietimes,) by good counsel, and them counsel to fly upon the sight of signs; and eiBinei^ acts of providence. the legal church in the wilderness, by the con-

venient providences of a pillar of fire by night, aada pfllir of a doad by day. He was the Angel of God's presence that saved them, and mrrdlmisly hath he, and doth he now save and preserve his Church from Popish rage ud onehy. in this and other nations.

XX. Kings have courts of ju- XX. Jesus Christ hath a high court of judi-(^Kttute, both high and inferior, for cature in heaven, where he judgeth emperors and tbe punxshment of offenders, accord* Kings, that are out of the power and reach of a iog to their rank and degree. human hand; from whence he sends angels,

who are higher than they, to punish them for

pride and oppression; as in the case of Nebuchad-

Kzzar, who was by the holy ones cast from his throne, Dan. iv. 23, and Herod, who was

smitteii by an angel for his pride, Actszii. 23 ; and a lower court, where his Church, for

aim. sod in his name, judgeth delinquents of a low rank.

XXI. Kings have many and XXI. Jesus Christ hath many great preroga-^r^ jverogatives, rights, privi- tive, rights, privileges, and excellencies per-i*ge?, and excellencies pertaining taining to him. 1. He receives petitions : "Lord t'lhem; as to receive petitions, Jesus, receive my spirit." Acts vii. 59. 2. He par-aii4 pardon ofiTenders; to confer dons offenders: "The Son of man hath power to honour, and give commissions; to forgive sins," Matt.ix. 6. 3. He confers honour: b?e tribute paid, and keep an ** 1 thank Christ Jesus, who hath put me into the ocbeqiier; to shut out and scatter ministry," 1 Tim. i. 12. 4. He gives commissions: 'ieked persons, and thereby be- •* Go ye unto all the world." 5. He receives tri-c^ine a terror to them that do bute: the honourable women ministered unto him, tnl, and a praise to them that do not without reason, for he was Lord of all. 6. veil, Rom. xiii. He keeps an exchequer, called the ''unsearchable

riches of Christ." 7. He shuts evil persons out

CHBI8T A KENft.

[book n.

of the Church, as he senred Judas, and will shut them out of the New Jenualem at the last day. He scatters wickedness hy his laws and doctrine of holiness. He takes caie of his subjects and smites those that persecute his Church. He is a praise to all them tliat do well, and much more will be, when he advanceth his saints to be rulers over msoy cities, and sets them upon thrones; and he pronounces the sentence, ** Well done, good and faithful servant, enter into the joy of the Lord."'

METAPHOB.

DlSP^Iir.

I. The Kings of the earth do not create their subjects.

I. Jesus Christ, the King of kings, created his subjects, both angels and men: "Whether tiiey be principalities or powers, things in heaven, cr things on earth, all things were made by him, and for him," Col. i. 16.

II. The Kings of the earth are II. Jesus Christ hath more than the strength naturally weak, and many ways de- of an unicorn; is called the Lion of the tribe uf

Judah, hath " All the treasures of wisdom aai knowledge; yea,'\all fulness. Col. ii, 3.

ni. Christ is a King, made and set up immediately by God himself, who hath made him higher than the Kings of the earth, and ** Set him Kio^ for ever upon the holy hill of Zion," Psal. ii. 6. " He hath exalted one chosen out of the people.''

IV. Christ's riches and strength are of sod from himself. He that has the power of the Godhead dwellmg bodily in him, needs not stresigth or maintaioance from others.

V. Jesus Christ is Lord of all, hath all power in heaven and earth comndtted to him. He hath an unlimited power. Angels and prindpalities are subject to him; he is set up over all the vrorks of God's hands.

YI. Jesus Christ is the wisdom of God, ai^ J could not be circumvented by great Beelzebub, who is the most subtle politician; all his mysterious stratagems were to him, but as the conis of tow to Samson, in the mightiness of his divine streugth. This great eaptivitj Jesas led captive ; " And having spoiled principalities and powers, he made a show uf them openly," Col. ii. 15, and was with a most majestic triumph attended to his throne in heaven.

Vn. But Jesus Christ being naturally and essentially good, abides immutably so, is '* The same yesterday, to-day, and for ever," Heb. xiii. ^.

fective in point of qualification.

m. The Kings of the earth are ordinarly made and instituted by men.

IV. The Kings of the earth have their political power, strength, and maintenance from their people.

V. Kings have their power limited and confined to a certain part of the earth.

VT. The Kings of the earth may he over-reached in their politics, as Solomon was by women.

vn. The Kings of the earth may alter from better to worse, and turn tyrants, as too many have formerly done.

VIIL The Kings of the earth may be tossed from their thrones, and have their kingdoms taken from them by an invincible force, which they cannot withstand; as in the case of Nebuchadnezzar, and many others, Dan. iv. 31,32.

Vni. But Jesus Christ is for ever set down at the right hand of God, upon the throne of bis excellency, and there will continue till the end of time, till all his enemies shall be made his footstool. He will overthrow the dragon with all his infernal force, so that there shall be *' no moie place found for them," Kev. xii. 8, and in a short time will swallow up death in victory; " the lasi

enemy that shall be destroyed is death," 1. Cor. xv. 26.

IX. The Kings of the earth are IX. But Jesus Christ being raisedfromthe dead

mortal, and must die: "I said, ye by the glory of his Father, dies no more," Deaiii

hath no more dominion over liim," *' I am he that was dead, and am alive; and behold, I live for evermore, and have the keys of death and hell,' Rev. i. 18. To him it is said, " Thy throne, 0 God, is for ever and ever; a sceptre of ligfateous-ness is the sceptre of thy kingdom," Heb. i. 6.

are gods, but ye shall die like men, and fall like one of the princes," Psal. Ixxxii. 7.

Mors pulsat cequo pede pauperum

iabernas, Rcgumq; Turres, —Herat.

METASBOB. DI8P1B1TT.

X. The £iigB of the earth, X. Jesus Christ is highly descended, tlie imme-eren the greatest and highest diate offspring of God, greater in point of pedi-amongst them, are but the sons of gree than all the sons of nobles; odled in scrip-otth, earthly, yery low and meanly ture the '' Man of God's right-hand," his fellow, descended, in comparison of Christ. Psal. Ixzx. 17. " He thought it no robbery to be

equal with God," PhiL ii. 6. " The second man, A^km, is the Lord from heaven,'' 1 Cor. xy. 47. Therefore, truly caUed the Lord of glory: '' Had they known him, they would not have crucified the Lord of glory," 1 Cor. ii. 8.

XI. The best and greatest honours XI. But Jesus Christ, the Xing of heayen, and fayoors the Kings of the earth can confer honours, and enrich with such favours, cm confer on men, are temporal and as are everlasting: '* With him are durable riches, iadiog. and righteousness." He hath promised " a crown

which never faded away," 2 Tim. i. 8. Xn. The Sngs of the earth, in XII. But the Lord Jesus can destroy both the their exeentbn of wrath, and taldng bodies and souls of men, whether Kings, or mighty revenge, can bat hurt and kill the ones of the earth, that are enemies; and make l^)die9 of their enemies; the soul is them *' Cry out to the Bocks to fall on them, and go: of their reach. tothe mountams to cover them, and hide them from

the wrath of the Lamb," who can cast the dragon, the beast, and the false prophet, with all their adherents, into the lake that bums with iste and brimstone. Rev, vi. 16.

INFEBZNCES.

I. From hence we may plainly see the clear and undoubted riffht which the Lord Jesus Cfamt hith to all the works of God's hands. 1. By his great descent, he is the natural Sun of God: " The word was with God, and the word was God; and, being in the form <>f God, thought it no robbery to be equal with God;" called, the man that islGod's fellow, i He is qualified; 3. He is chosen; 4. Anomted; 5. Proclaimed. All which may (^alleDge a right to a regal power.

IL From hence we infer the undoubted duty of all, (both angels and men) to obey him. Imperan, Kings, princes, nobles, and all the judges of the earth, owe homage and service to him, therefore commanded to " kiss the Son," &c., Psal. ii. 12.

m From hence we infer the good and happy state of all his friends and favourites; he both can and will do great things for them, gives great things unto them, saves them from sin, death, and the devil: he will invest them with a kingdom, a crown, a throne, aod mspeakable glory: '* Which eye hath not seen, nor ear heard, neither hath it entered iato the heart of man to conceive, the things which God hath laid up for those that love him,'' 1 Cor. iL 9.

IV. llereover, from hence we may infer, what the sad and miserable state of his enemies will be without repentance, and the necessity of their submission to him, even £m-P^TQQ, £ng8, princes, nobles, captains, armies, freemen, bondmen, even all both small and ?eat. He hath power to punish all treasons, rebelHons, affironts, misdemeanours, and in-i^ties, whatsoever. AU that will not hear and obey him, shall be destroyed. " He vill speak to them in his wrath, and vex them in his sore displeasure."''His enemies shall be dothed with shame." "* All that hate him shall be confounded, and fly before him." "They shall be like the dust, how great soever," Psal. ii. 5. '* They shall call for the rocks to frJi on them, and the mountains to cover them, from the face of him tliat sits ^9011 the throoe, and from the wrath of the Lamb," Rev. vi. 16.

V. From hence we are taught to observe, that it is our duty,

1. To adore, reverence, and honour him.

2. To obey and keep his law.

3. To trust in him only for defence and protection.

4. To pray, that he would take to him his great power, and reign. 0 blessed Sbn of 1^^ Kmg of the Jews, King of Israel, Lord of the Gentiles, Governor of nations, and ^ of kii^^, "Thy kingdom come, that thy will may be done in earth as it is in heaven." ^ VL From hence we infer the happy state that the whole universe shall be in, in ^^'s appointed time, when this good, great, and mighty Potentate shall take to

CUlilST A rillEST.

[book 11

him his great power, and obtain a full Possession of all his right. When the heaTei}s shall rain down righteousness, and out of the earth shall spring forth joy, Isa. bd. 11. " The mountains shall drop new wines, and the hills shall flow with milk. The light of the moon shall be as the light of the sun, and the light of the sun as the light of sever, days. The heavens shall rejoice over us, and drop &tnes3; the weary shall be at rest, and break forth into singing. A jubilee shall be proclaimed, and persecution no morv heard. Judgment shall run down like water, righteousness like a mighty stream. Every man shall sit under his own vine, and under his own fig-tree, and none make Ma afraid. Peace to all the ends of the earth. Swords beaten into ploughshares, and spears into pruning-hooks; no nation lifting a sword against its neighbour, no levying war aoy more. No more earthquakes, nor famine, but a faithful and peaceable e^tL Tlie poor man shall overtake the reaper, and the treader of grapes him that soweth seeil. And the mountains shall drop sweet wines, and the hills shall melt. The captivity of Israel shall be brought again, they shall build the old waste places, and plant vineyards, and drink the wine thereof, make gardens, and eat the friiit thereof. Come to Zm with songs, and everlasting joy, where this King shall sit, and appear in his glory. Israel shall rejoice, and Judah shall be glad. It shall fare well with the whole creation; U<r the ox and die ass, that ear the ground, shall eat clean provender, winnowed with hn and shovel. The effect of his kingdom shall be peace; for the righteous shall flourish, and have abundance of peace, and the fruit of it righteousness and assurance for ever. For not only the people shall be all righteous, but upon the beUs of the horses there shall be, " holiness to the Lord," Zech. xiv. 20. "And the ransomed shall come tu Zion, with everlasting joy upon their heads. They shall obtain joy and gladness; aod all sorrow, heaviness, and sighing fly away: for as the earth bringeth forth her bud, and as the garden flourisheth with things that are sown in it; so shall the Lord God make righteousness and praise spring forth before all the nations." Blessed be God !

CHRIST A PRIEST.

" For he tesiifieth, thou art a Priest for ever, after the order of Melchisedec** Heb. vii. 17. ** For such an High-Priest becometh us, who is holy, harmless, undefUed, separate from wn* ners, and made higher tf^an the heavens,'* Yer. 2^,

TYPE.

I. The Hi^-Priest was taken from among men, but it behoved him not to have any blemish, Lev. xxi. 17.

II. The Priest assmned not to himself this office, but was called to it of God, Heb. v. 4. They were consecrated by imposition of hands, when they were twenty-five years old. Numb. viii. 24

III. The Priests were anointed with oil, and washed with water. " Thou shalt take thee anointing oil, and pour it upon his head, and he shall wash his flesh in water," Exod. xxix. 7, Lev. xvi. 4.

IV. The Priest was gloriously clothed; *'Thou shalt make holy garments for Aaron thy brother for glory and beauty," Exod. xx\iii. 2.

PARALLEL.

I. Christ was of the race of mankbd, of the seed of David according to the flesh: " Fonsmudi as the children are partakers of flesh and bbod, he likewise himself took part of the same f bat was altogether puse, spotless, without the least stain of sin, Heb. iL 14,15, and vii. 26. 28.

n. '< So Christ glorified not himself, to be made an High-Priest; but he that said unto him thou art my Son," &c. Acts. xiii. 33. And in another place," thou art a Priest I&m: ever," &c Psal. ex. 4. The Father invested him in this office: " Him hath God the Father sealed," John vi. 27. He was baptized, and the Spirit came down visibly upon him, when he was about thirty years old.

in. '' Christ was anointed with the oil of gladness above his fellows," Heb. ix. 9. " How Gvd anointed Jesus of Nazarath with the Holy Gho^i, and with power," Acts x. 36. He had also immaculate sanctity and purity, in him.

IV. Christ was said to be glorious in his apparel, dothed with the divine nature as with a garment ; he was adorned with perfect and com(J^^ righteousness, Isa. Ixiii. 1, 2.

TYPK. PARALLEL.

V. Tbe Priest was to have a holy V. Signifying (saith Mr. Guilil) the Deity of

rrown Upon his head, Exod. xxix. Christ, which as a circle hath neither beginning 6. nor end ; and the royal dignity, whereby he is

advanced to be the supreme Head in all things to his Oiiireh, or his Kingship. See Goodwm's Moses and Aaron, Jer. zziii. 5, £ph. i. 22, CoLLia

VL The Priest's body and loins VI. Christ's humanity is clothed with true were to be covered with cleaa linen. holiness, which is compared to fine linen, clean

and white, Rev. xix. 8.

VIL The High-Priest bore the VII. The Lord Jesus, our High-Priest, pre-oames of the trifaNSs of Israel upon sents, or bears the remembrances of all his faith* his bieast, when he went in befbre the ful people upon his heart, when he appears be-Lord. fore God to make intercession lor them, Heb. vii.

25^ '' He knows his own sheep by name," John x. 3.

VOL The High-Prkist had Urim VIH. Christ hath in hhn the perfection of and TinmuDim upon his breast. true light, beauty and holiness. Urim and Thummun

signified Christ's prophetical office, whereby he, as a standing oracle to his Church, answers all doubts and controversies whatsoever.*

DL The High-Priest had an en* IX. Christ is the real Antitype of this engraved gnven pkte of i{old: " Thou shalt pkte, in likeness of a signet, holiness to the Lord, Dskea plate of pore gold, and engrave in that the Father hath actiudly communicated to upon it, like the engraving of a signet, him his nature, who is the express image of his HOLCfSss TO Tflx Loi»: And it person, a glorious representation of him to us, ihall be vpon Aaron's forehead, that being able to bear, and hath borne our iniquities: Aanm may bear the iniquity of the '' The Lord hath laid on him the iniquities of us hoiy things; and it shall always be all," Isa. liii. upon hb forehead, that they may be accepted before the Lord," Exod. xxviii. 36, 38.

X. Aaron the Priest was Moses' X. Christ is the mouth of the Father to the mooth to the people. sons of men: he is called ** The word of God,'^ Bcr. xix 13, " God hath spoken unto us by his Son," Heb. i. 2.

XI. The High-Priest was not XI. Christ's Church must be a pure virgin, to marry a widow, a divorced woman, chaste, unstained with superstition or idolatry, oor an harlot, but a chaste viigin, giving neither love nor worship to any other; Le?. xxL 14. Christ owns none but such a people for his spouse.

XQ. The Priesfs work was to XII. Christ offered up his own body, as a sa-oier sacrifices for the sins of the orifice for our sins: '* He appeared to put away sin people: 'Tor every High-Priest is by the sacrifice of himself. Christ was once of-ordained to offer gifti and sacrifices," fered to bear the sins of many," &c., Heb. ix. 2S, fa. Heb. viiL d.

XnL The Priest was to take the XHI. A^ Christ was offered upon the cross Uood of the bulloek, and dip his for the sins of mankind, as a propitiatory sacri* bgerinit, and sprinkle seven times fice; so must his blood in a spiritual manner 1)e tbe merej-aeat, fte. Lev. xvi 14; sprinkled upon our consciences, that we may be ud likewise the blood of calves and cleansed from our sins, and accepted in the sight goals, and he sprinkled the book, and of God. "Let us draw near with a true heart, in ^ the people, the tabemade, and the full assurance of faith, having our hearts sprinkled nssels of the ministry. from an evil conscience," &c., Heb. x. 22." For if

the blood of bulls and goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the porifymg of the flesh; how much more shall the blood (? Christ, who through the eternal Spirit offered himself to God, purge your consciences from dead works, to serve the living <jod?" Heb. ix. 13,14; " But ye are come to mount Zion," Ac.—*' And to Jesus, the Mediator of the new covenant; and to the blood of sprinkling, that speaks better things tbiQ the blood of Abel," Heb. xii. 22, 24.

XIY. The Priest's garments XIY. Christ's righteousness remains for ever, w^ to remain after bun, to clothe to clothe and adorn all true beUevers. It is the —~—^— - — 1 - * ——■—

* Oaodwim's Mout and Jaron, p. 17.

OfiBlSt ▲ PBIESt.

[book n.

TYPE.

PJLBJLLLEL.

and adorn his sons withal.

XV. The Priests were to sound the trumpets, which (as Mr. Goodwin observes) were twofold, sometimes an alarm to war, sometimes to [assemble the people, Numb. x. 4.

XVL The Priests of the Lord were to teach the law to the people : " The priest's lips should keep knowledge, and they should seek the law at his mouth," Mai. ii. 7.

wedding-garment, whosoever hath it not, sbill be shut outof the marriage-chamber, and castint * utter darkness. Matt. ^odi. 12,13.

XV. Christ sounds the great trumpet of tie Gospel, for the assembling and gatfaoing together of his elect to himself^ from aU the four qui-ters of the earth, and will sound an alam at the last day, to the general judgment "The trumpet shall sound, and the dead i^all be raised," &c., 1 Cor. XT. 52.

XVI. Christ is the great Teacher of Gods law ; it is he that gives us the knowledge of solvation, that ** Guides our feet into the way of peace," Luke i. 79. We must seek the law, i e, the mind and will of God, at his mouth, who shovs us plainly of the Father. His tab^nade is only

standing; not Moses', not Aaron's, not £lias*s, but Jesus's: " This is my beloved Son, heir him," Matt xvii. 4, 5. He is the last and only Teacher sent from God.

XVIL The Priest was to judge XVII. Christ is Judge ooneeming the plague of the plague of the leprosy, and to of every man's heart, what sin is deadly, and what pronounce dean, or unclean. not Though there is no sin venial, as the papists

affirm, yet tibere is much more danger and eril ia some sins, than in others. As for example, it is worse to have sin in the affection, than in the conversation; to love it, than to commit it. The best of saints have not been without sin; infirmities have'attended them, yet they loved them not. It is a loathesome thing to a true believer: " That which I hate, that do I," Rom. vii. 15. • The Priest wis to pronounce a man utterly undean, if the plague was got unto his head: so if the man s judgment, will, and affection, are for the ways of sin; ^ they dioose and love that which is evil, Christ the High-Priest, in his word, pronounces such unclean. When men approve not of God's ways, because they forbid, and give no toleration to their beastly lust and sensuality, and from hence secretly despise religion, in the strictness of it; these sorelf have the plague in their heads.

XVUI. The Lord Jesus makes and aooinU many to be kings; for besides his acting towardi men, in bringing of them to then: thrones and kingdoms, as it is said,'' By me kings re^gn," Pror. viii. 15; he makes all his saints '*ki^ and Priests, and they shall reign on earth," Bev. v. 10.

XIX. Christ hath the absolute power of ap-pointing what officers should be in his Church: '' He gave some apostles, some prophets, some evangelists, some pastors and teadiers," Eph. it. 11. Those that make any other spiritittl office or officer, than Christ hath ordained, will be found grand criminals in the great day.

XX. Christ was sent to '< Bless the people by turning every one of them from the evil of their ways," Acts il 26, to give pardon, yea, the Holy Spirit,and eternal life, to as many as believe on him.

XXI. Christ entered into heaven itself alone for us, as Mediator, through the merit of his pre-dous blood, shed to make atonement once for all, ** There to appear in the presence of God for ns/' Heb. ix. 24. " Neither by the blood of goats and

calves, but by his own blood, he entered in once into the holy pUice, having obtained eternal redemption for us," Heb. ix. 12.

XXII. The High-Priest only XXII. Christ only makes the prayers of the

XVm. The Prieste under the law, made and anointed kings. Jehoiada the Priest, and his sons, anointed Joash king of Judah, 2 Chron. xxiii. 9—II.

XIX. The Priests were to appoint officers over the house of God: andf^ did not appertain to the dvil magistrate to intermeddle in the Priest's office. See the case of Uzziah, 2 Chron. xxvi. 20.

XX. The Priests of the Lord were to bless the people.

XXI. The High-Priest only went into the holiest of all, and that not without blood, to make atonement;

* See Mr. Borrongh's spots of the godly, p. 48, 44.

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367

Ti'PE.

made the perfume for burnt-offer-ii^; and it might not be applied to any other use, but to burn before the Lord.

XXm. The death of the High-Priest set the goilty person, or man-slayer free, who had fled to the city of refage: ** After the death of the High-Pnest> the slayer shall return to the bmd of his possession," Numb. T. 28. By the ffigh-Priest's death an atonement was made for him, saith Mr. Ainsworth.

XXIV. " The High-Priest brought the bodies of those beasts (whose blood was brought into the sanctuary) to be bmnt wiUioat the camp," Heb. xiiL 11.

PAHALLKL.

saints to come ap into the nostrils of God, through his own mediation, as sweet iuceuse, Hev. viii. 3 ; and no other prayer must be made to God, but such only as the High-Priest directeth us in, Matt. vi. 8—10.

XXIII. Christ's death makes an atonement for all guilty sinners, that fly to the spiritual city of refuge, not for the man-slayer only, but for the adulterer, drunkard, and murderer also; all, whoever they be, that take hold of God in Christ by a lively faith, are set at liberty, and for ever delivered from the avenger of blood, and all spiritual thraldom whatsoever.

XXIV. *' Jesus, also, that he might sanctify the people with his own blood, suffered without the gate, that so we might from thence go forth unto him mthout the camp, bearing his reproach,'* Heb. xiii. 12.

TYPE.

DISPABITY.

L The Jewish High-Priest was ta)cen of the tribe of Levi, and so was after the order of Aaron.

IL The Jewish High-Priest was made without an oath, and after the law of the carnal commandment.

UL The High-priests under the law were men that ** Had infirmities, and needed to offer up sacrifices for their own sins," Heb. vii. 28.

I. Christ sprang of the tribe of Judah, and not after the order of Aaron, but after the order of Melchisedec. ** Wherefore the priesthood being changed, there is of necessity a change of the whole law," Heb. vii. 12.

II. Christ was made a Priest with an oath: " By so much was Jesus made a Surety of a better covenant," Heb. vii. 22.

III. But Christ is an High-Priest without infirmity : " For the lawmakethmen High-Priests, which have infirmity ; but the word of the oath which was since the law, maketh the Son, who is consecrated for evermore," Heb. vii. 28. " For

audi an High-Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens," Heb. vii. 26.

IV. The Priests under the law IV. ** Christ having offered up but one sacri-offered xsp sacrifices of sin continu- fice for sin, sat down at the right-hand of God."

Nor yet that he should offer himself often, as the High-Priest entereth into the holy place,—^for then must he have often suffered since the foundation of the world; but now at the end of the world hath he appeared to take away sin, by the

nicrifice of himself," Heb. ix. 26. *' Christ once suffered to bear the sins of many," &c.

'' By one offering he hath perfected for ever them that are sanctified," Heb. x. 14.

V. The Priests under the law V. Christ offered up his own body, which was offered up the bodies of beasts, and the Antitype of all those legal sacrifices: '' By

which we are sanctified, through the offering up the body of Christ once for all," Heb. x 10. Those sacrifices cleansed only ceremonially: " The law made nothing perfect, but the bringing in of a better hope did," Heb. vii. 19. ** Christ's blood, who through the eternal Spirit offered himself without spot to God, purges the conscience

from dead works, to serve the living God,*' Heb. ix. 14. " The blood of Christ cleanseth

OS from an sin," 1 John i. 7. VL The High-Priest under the VI. "Christ, because he continueth for ever, hath

law bad a successor; there were anunchangeablePriesthood,"Heb.vii.24.Hehath

naoy because they were not suffered none, needeth none, can have none to succeed him

ally: " Eyery Priest standeth daily, niinistering or offermg often the same sacrifices, which cannot take away sins," Heb. x. 11.

it was impossible that the blood of Imib and of goats could take away sio, or purge the conscience, or make tbe comers thereunto perfect." Hence it is said, there was a " Remembrance for sm every year," Heb. x. 1—3.

CHRIST A PRIEST.

[book IL

METAPHOR.

to continue by reason of death," Heb. vii. 23.

VII. The Priest under the law and the sacrifice, were two things.

Vni. The Priest under the law entered into the holy place, by the blood of bulls and calves.

IX. The Priest under the law offered sacrifices only for the Jewish nation, or Israel, according to the flesh.

DISPARITY.

in the Priesthood, ** seeing he ever Inreth,*' and hath taken the whole work upon himself, beiog infinitely able and sufficient to discharge the vhok; trust reposed in him.

Yll. Christ is both Priest and sacrifice. The Divinity, or Eternal Spirit, offered up the humsmty as an acceptable Sacrifice unto God«

VIIL '' Christ entered into the holiest hj ha own blood, having obtained eternal redemption for us," Heb. ix. 12.

IX. Christ offered up a sacrifice both for Jevs and Gentiles. " He is a propitiation for oursins, and not for ours only, but for the sins of the wye world," 1 John iL 2.

COROLLARIES.

L From hence we may learn, that without the blood of Christ ofbred tp as a profNti* atory sacrifice to God, there is no remission of sin, nor eternal life. God's wraih is oolj appeased by a sacrifice ; and this was clearly hmted from the beginning.

II. From hence we may learn, how far the Priesthood of Christ and the Gospel-co* venant doth excel that of the law; moreover, the end and design of God in the one, and in the othen Many things have been briefly touched, wherein the great differences do consist; some of which, for the sake of the weak, I shall reiterate in this pkce. The Priest under the law was a mortal man: Christ, God^man. Those Priests were sumen themselves, and needed a sacrifice for their own sins: Christ was without sin, and needed no offering for himself, Christ offered up his own body on tho tree. Those sacrifices were the shadow: the sacrifice of Christ is the substance of them. The Priest and sacrifice is the type; Christ the Antitype* Those sacrifices could not take away sin, nor poige the conscience; Christ's sacrifice doth both.

in. Moreover, this reprehends such as slight and invalidate the meritorious sacrifice of Christ, and accounts his blood to have no more virtue nor eflkacj in it to justification! than the blood of any godly man.

lY. It also calls upon cdl faithful Christians, to study the nature of Christ's Priesthood more and more; much of the mystery of the two covenants consisteth in Priesthood, and sacrifice, there is something in it hard to be understood.

V. This greatly denotes the ignorance and abominable error of the Romish chnich, that continues to offer up fresh sacrifices for sin; as if Christ had not offered up a sufficient sacrifice once for all, or that he needeth competitors, and help, to atone and aiake peace between God and sinners.

YI. It may also confute their blasphemous notion concerning Christ^s Priesthood, as if it passed from him unto them; whereas nothmg can be more plainly asserted, than his continuing a Priest for ever. His Priesthood is unchangeable, exercised in his own Person, as a principal part of the glory of his office; and on the dischaige of it, depends the Church's preservation and stability: " He ever Hveth to make mtercession for us," Heb. yii. 25. And eveiy believer may from hence go with confidence unto him in all their concerns, for relief and succour, who himself is said to be ** touched with the feeling of our infirmities," Heb. iv. 15.

But this of Christ's offering once for all, continuing a Priest for ever, the Bhemish annotators are greatly at a loss about concluding^ that it makes against the Jews and Aaron's Priesthood; which worthy Cartwright learnedly answers, to whom we refer you. For clear it is, that what the papist's affirm concerning their Priest and mass to be a propitiatory sacrifice for the quick and the dead, is detected from hence to be a blasphemous, execrable, and pestUent error; and by no means are they able to make the offerings and sacrifices made by their Priests as Chnst's successors, to hold good in any case, or consonant to God's word. Which further to evince, we shall here cite a page of Pr. Owen's, on Heb. vii. 24; and so conclude this of Christ's Priesthood.

** The expositors of the Boman Churdi are greatly perplexed in the zeoondhqg of this passage of the apostle unto th(» present Priesthood of their Church: and they

may wdi be lo, seeing undoubtedly they are irreconcilable. Some of them say that Peter sBOoeeded unto Christ in his Priesthood, as Eleazer did unto Aaron; so Ribera. Some of them deny that he hath any successor, properly so called: Succenorem nm habet, we Ua f»9quam CathoUcus {o^iitl«r, si bene and circumspecte loqui velit, saith JEsiiua. Bat it is op^y evident, that some of them are not so circumspect as MtUus would have them, bat do plainly affirm, that Peter was Christ's successor. A. Lapide indeed affirms, that Peter did not succeed unto Christ, as Eleazar did unto Aaron, because Eleazer had the Priesthood in the same degree and dignity with Aaron, and so had not Peter with Christ; but yet that he had the same Priesthood with him, a Priesthood of the same kind, he doth not deny*

" That which they generally fix upon is, that their Priests have not another Priesthood, or Q&r another aacnfiee, but are partakers of his Priesthood, and minister under him, and so are not his successors, but his vicars; which I think is the worst composure of this di^ ficoky they could baye Uiought upon: for,

" 1. This is contrary unto the words and design of the apostle; for the reason he assigns, why the Priesthood of Christ doth not pass from him to any other, is, because he abiiks himself fiir ever to discharge the office of it. Now this excludes all subordination and ouojonction, all vicars, as weU as successors; unless we shall suppose, that although he doth thus abide, yet he is one way or other disabled to discharge his office.

'* 2. The Successors of Aaron had no more another Priesthood, but what he had, nor did they oSer any other sacrifice than what lie offered, as these Priests pretend to offer the ssffle sacrifice that Christ did: so that still the case is the same between Aaron and his SBCcessora, and Christ and his substitutes.

*'3. They say, that Christ may have substitutes in his office, though he abide a Priest still, and althoi^h the office still continue the same unchangeable: so God, in the govem-Bttnt of the world, makes use of judges and magistrates, yet is himself the supreme Rector of alL Bat this pretence is vain also: for they do not substitute their Priests unto him, in that which he oontinueth to do himself, but in that which he doth not, which he M indeed, as a Priest ought to do, but now ceaseth to do for ever in his own Person; (t the principal act of the sacerdotal office of Christ consisted in his oblation, or his ofering himself a sacrifice of a sweet-smelling savour unto God. This he did once, and oeaseth for ever from doing so any more: but these Priests are assigned to offer him in iscrifice eveiy day, as partakers of the same Priesthood with him, which is indeed not to he his substitutes, but his successors, and to take his office out of his hand, as if he were ^.and could henceforth discharge it no more: for thev do not appoint Priests to ioteroede in his room, because they grant he continueth himself so to do, but to offer s»ai&» in his stead, because he doth so no more. Wherefore if that be an act of Priest-^, and of their Priesthood, as is pretended, it is unavoidable that his Priesthood is P>^ from him unto them. Now this a blasphemous imagination, and directly contrary b^/th onto the words of the apostle, and the whole design of his argument; nay, it would lij the advantage on the other side; for the Priests of the order of Aaron had that pnrilege, that none could take their office upon them, nor officiate in it, whilst they were >iive; but although Christ abideth for ever, yet, according to the sense of these men, and thar practice thereon, he stands in need of others to officiate for him, and that in the prin-opsl part of his duty and office. For to offer himself in sacrifice unto God, he neither w doth, nor can, seeing henceforth he dieth no more. This is the work of the mass-I'nests alone, who must therefore be honoured as the successors of Christ, or else be ab-IwRed as Ins murderers; for the sacrifice of him must be by blood and death.

*'The argument of the apostle, as it is exclusive of this imagination, so it is cogent Boto this purpose; for so he proceedeth: that Priesthood which changeth not, but is always ve^ed in the same person, and in him alone, is more excellent than that which *^ sahject to change contaniudly from one hand to another; for that transmission of it from one unto another, was an effect of weakness and imperfection. And the Jews grant, ^ the frequent of their chiuige under the second temple was a token of God's dis-P^cssure. But thus it was not with the Priesthood of Christ, which never changeth, and ^t of Aaion, which was always in a transient succession. And the reasons he gives of ^ oontrazy state of these two Priesthoods, do greatly enforce the argument: for the ^ Irietthood was so sucoessivej because the Priests themselves were obnoxious unto

2b

CHBIST A PltOFH£I.

[book XL

death, the sum and issue of all weaknesses and infinnities. Bat as to the Lord Jesus Christ, his Priesthood is peipetual and unchangeable, because he abideth personaDy for ever: ' Being made a Priest according to the power of an endless life/ which is the sum of all perfection that our nature is capable o£"

CHBIST A PROPHET,

" A Prophet is not withwtt honour, save in his own country*^ Matt. liii. 57. '^ And they glorified God, saying, that a great Prophet was risen among them" Luke yii. 16. '* The woman said unto him. Sir, I perceive thou art a Prophet^** John iv. 19. '' For Moses truly said unto the fathers, A Prophet ^U the Lord your <3od roue ig> wsio you, like unio me^* &c. Acts iiL 22,

It is a common and received principle among all that are truly godly, that Jesus, the Son of the Highest, stands in a capacity of King, Priest, and Prophet to his Churdi, and so he is to be received by all tliat will on good grounds receive benefit by him. Having spoken somewhat of his Kingly and Priestly office, somewhat relating to him in respect of ~ ~ t^rophetical office, is hinted in the particulars following.

ICETAPHOB.

I. A Prophet is a mouth to others, to speak forth what is the sense and inind 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," Exod. vii. 1.

IL 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, 1 Sam. z. I, I Kings i: 25.

IV. A Prophet gives direction for cleansing from undeanness, or leprosy. " The servants 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 dean," 2. Kings v. 13.

PABALLBL.

I. Jesus Christ is the mouth of God, who speaks fortli his mind and will unto the son of men. ''God, who at sundry times, and in divers manners, spake in time pass unto the &-thers, hath in these last days spoken unto us by his Son," Heb. i. 1, 2. '• The words which 1 speak are not mme, but the Father's that sent me," John xiv. 24.

II. Jesus Christ speaks not of himself, (as he was man,) but the word of God came to mm, to direct him what he should speak: " I speak not of myself,'* John xii. 49. " The revelation of Jesus Christ, which God gave unto him, to show unto his servants things ^t must shortly come to pass," Bev. i. 1.

in. Jesus Christ doth anoint others, and in* stall them into office, of whom it is said, " we have received an unction from the Holy One, that teacheth all things," 1 John ii. 20. " I thank Jesus Christ, who hath put me into the ministry *

IV. Jesus Christ gives direction for cleansing from all undeanness, both in respect of body and soul; "he said to the leper, I will, be thou dean," &c. Matt. viii. 3, 4. "And when he saw the lepers, He said unto them, go, show yourselves to the priests; and it came to pass, that as they went they were cleansed.'* "Now are ye dean throi^ the word which I have spoken to you," John xv. 8. He doth not only direct, but giveth cleansing; " Having washed us from our sins in his own blood," Rev. i. 5.

Y. 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," John xiv. 16. (1.) That they may be kept from etiL (2.) That they may be sanctified through the truth. (3.) That they may be brought to an inseparable union, John xvii. 9,15,17, 21. Nay, more than this, 2. He prayeth for his enemies; " Father, forgive them, for they know not what tliey do/*

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, 1 Sam. xii. 23.

Book n.]

CHBIST A PROPHET.

871

XETIPHOB,

VL A Piq>het, tbongh ever so good or great, is slighted by his own neighbous and people; he is with-oat honour in his own country. Matt.

xiiL57.

YII. A true Prophet is ordained of God, ia sent forth to do that work ind business: " Before thou earnest oat of the womb, I ordained thee to be & Prophet unto the nations," Jer. 15.

VnL A Prophet is anointed to do and perform the work proper to Ins place; as it is said, " Elisha, the son of Shapbat, thou shall anoint to be a Prophet," 1 Kings xix. 16.

PARALLEL.

VI. Jesus Christ, though 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," John i. 11. " Is not this the carpenter's son, whose father and mother we know," Ac.

yn. Jesus Christ was ordained, and sent of God to do the work and office of a Prophet: '* I came not of myself, but the Father sent me." " He was fiuthful to him that appointed him, as Moset also was," Heb. iii. 2.

a Prophet, *' the Lord led Israel out

of Egypt

yni. Jesus Christ is anointed to be a prophet and to perform the work proper to his place; aa it is said, '^Becausethouhast loved righteousnessand hated iniquity, therefore God, even thy God, hath anointed thee with the oil of gladness above thjT fellows," Heb. i. 9." The Lord God hath anointed

me to presch the Gospel to the poor," &c. Luke iv. 18. DL A Prophet is the leader and DC. Jesus Christ is the Leader or Guide of his

gmde of the people, as is it said, by people, called the Forerunner and Captain of our

sidvation. " He shall feed his flock like a Shepherd, and gently lead those that are with yoUng," &c., Isa. xl. 11. " Behold, I have given him for

a Witness to the people, a Leader and commander to the people," Isa. Iv. 4. X. A true Prophet ought to be X. Jesus Christ ought to be believed. God

believed: ** Believe his Prophet, so commands all men to hear him, and unless they

abaH you prober," 2 Chron. xx. 20. 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 nnto 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

^ the Prophet, shall be destroyed from among the people," Acts iiL 22, 23. XL A Prophet bears witness to XI. Jesus Christ did bear witness to the truth;

^ truth: ''To him give all the he witnessed a good confession before Pontius

Pilate, and is called the ** Faithful and true witness, and first-begotten from the dead."

XII. Jesus c£ist is a man of God indeed, a Servant of God, whose meat and drink it was to do his will, and one who know all the Fathers secrets : *' No man hath seen God at any time, save die only-begotten Son of God, which is in the bosom of the Father, he hath declared hun," Matt xi. 27. Xin. Jesus Christ hath excelled all that went before hun 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 nuin spake like him," Matt ^. 29: but he was commended as one fit to be heard by God hunself, and that with an

Ba£Ue moe ftom heaven, " This is my beloved Son, hear ye him," Matt. iii. 17. This great Prophet of 1he|Mo8t High hath, in pursuit of his prophetical office, kid a

lair foundation for the Chun^ 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 tu, we are to have faith in him, to love him with all our whole soul, and with all our ^^'^ngth, and to worship him in spirit and truth.

2. He hath set forth himself as Mediator, the immediate object of fiiith, and to be Mbwed in his life and doctrine: " Another foundation can no man lay," 1 Cor. iii. 11.

2 B 2

*""^^vB • ^^r ■■■■■■ B*' ^^ w*

I^ets witness," Acts. x. 43.

XIL A Prophet is a min of ^ a Servant of God, and knows Im secrets, Jer. xliv. 4, Ezek. ^nriii. 17, Dan. ix. 6, Amos iii. 7.

XHL The Prophets of God kid a foondstion for the Church to build ^ in respect of faith and doctrine: " And that the Church is built upon tiK foondation of the apostles and J^rophets," Eph. iL 20.

3. He hath confirmed the Holy Scriptures, as the rule of worship, directing men to them for the relation of their hearts and lives. *' Search the scriptures," John t. 30. " It is writteu in your law," &c. And to the young man, that would know what he shooid do to inherit eternal life, he said,'' How readest thou T' &a

4. He hath set forth the world to come, in the glory of it, as the reward of wor-'Ship, telling them that there is a kingdom to be giTon, and " The pure in heart sball see God."

METAPHOR. PARALLEL.

XIV. The work of a true pro* XIY. Jesus Christ hath not only, as the Author phet is, to perfect the work apper of our fedth, laid a sure foundation for us tu taming to the Church, as well as build upon; but, as the Fmisher thereof, hath to lay the foundation of it: ** He store of gifts and graces to bestow, which he Uth give some Prophets, &c., for the promised to give down; and hath also proposed perfecting of the saints," &c., £ph. such examples and precepts touching all the ptr* iv. lly 12. ticularities of our duty, which, if followed, cannot miss of perfecting, and making the ChonJi

complete. '' Be merciful, as—^be ye perfiect, as—^your heavenly Father is per^ct." *' Lore one another: walk as you have me for an example; and what you would that men sboald do to you, that do unto them: this is the law and Ihe Prophets.'*

XV. Prophets are to be exam XV. Jesus Christ was the most perfect oo^ pies to others: '' Take, my brethren, to write by, the best example to conform oar the Prophets for an example/' lives unto, that ever our eyes beheld, or that e\a James v. 10. appeared. 1. In his unparalleled meekness, bu-

mility, self-denial, and contempt of this worii 2. His unwearied patience under afflictions and sufferings. 3. His zeal and forwardness to do good, even to the worst of his enemies.

XVI. Prophets gave forth scrip XVI. Jesus Christ hath given forth scripture by ture by the inspiration of the Holy the glorious power of the Holy Ghost, whidi ire Spirit for men to have recourse to the four Evangelists, and all the Epistles; and as at all times, for quickening, com to the book of the Apocalypse, he hath so con* fort, and instruction in righteous firmed it, that he hath made it damnation to anr ness: as it is written in the Prophets, that shall add to it, or dinmdsh from it, R«r. '* According to the scriptures of the xxiii. 18,19.

Prophets.'' "The prophecy came

not in old tune,'' &c., Acts vii. 41, Bom. xvi. 26.

XVn. Prophets do not only ex- XVII. Herem Jesus Christ hath completed las pound and show what is past, and work as a Prophet. He did expound to his dis* already fulfilled, but fortell and pre- ciples what was written in the Law of Moses, is diet things to come, (which they all the Prophets and in the Psalms, concerning himself did more or less) as a proper part of And not only so, but he foretold them tMngs tbst their work, 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 b«ei since thev were a nation. And soon after his ascension, sent his angel to ngmfj to bis servant John, for the teaching all his churches, many things that are, and shortly shoold come to pass, Luke xxi.» Matt xxiv.. Mask xiii., Rev. L» as,

1. The rise, reign, and ruin of the last beast.

2. The suffering of the Church in the wilderness, during hm reign.

3. The glory, grandeur, horrid wickedness, and fearftil overthrow of mjstieal Babylon. J

4. The going forth of the everlasting Gospel into all the world. I B. And mstly, his own coming in f^lory, with the New Jerusalem, the holy angels, and'

the saints, to solemnize the last and dres^l judgment.

METAPHOR. DISPARITY.

I. All Other Prophets, hesides I. Jssus Christ received not the Holy Spirit by Chiist, were in^ed by Christ. The measure, bat hath the falness of the Godhead Prc^hets searched what manner of dwelling bodily in him. *' For in him dwelleth all tiine the ^mt of Christ was in them, the fulness of the Godhead bodily," Col. iL 9,

1P^ L 11, by which he "' Preached to the spirits in prison*" 1 Pet. iii* 19.

II. Other Prophets pointed at 11. Jesus Christ came as the sum of their pro^ Christ, as the scope of their pro* phedes, to fulfil them, and complete what they pbedei; thej testified befoKie-luuid foretold. '* This is he, of whom Moses in the law, tlie sufEoiiigB of Christ, and the and tiie Prophets did write," John.L 45.

gloiy that was to follow.

Ill Other Prophets did but III. Jesus Christ did finish and complete the iwgin the holy books, that were to be holy books, which are to be the perfect and oom-tJK peipetual rule of £uth and prae- plete rule of (aith and patience to the end of the tifie; they told us of divine things but world. He showed plainly of the Father. He is is ptrt. 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 lus Gospel, shall not see life, but peruh in Ik sins. " How shall we escape if we nej^ct so great salvation; coafimied by signs and wonders ?" Heb. ii. d.

IV^. Other Prophets speak of lY. But Jesus Christ spake of the Father, as Gcd by private inspiration, and he had seen him, and conversed with him, heard the ioteU^gence of angels, and his words, and was in his bosom, before he came &v of them ocMifirmed theirwordsby down among us in the likeness df man, and con-obades. firmed his doctrine by many immediate and

mighty miracles. '* No man has seen God at any tiise, but the ODly*begotten Son, that is in the bosom of the Father, he hath declared him,," John 118, Matt xi. 27. " the things that I have heard of him, 1 speak unto you." If I fasd not done amongst them the works which none other man did, they had not had siur; bm DOW ihej have both seen and hated both me and my Father," John xv. 24.

y. Other Prophets have left Y. Jesus Christ abides in his Prophetical office tlier work, and are all gone: still, that is of like continuance with*his Kingly ** Yoor Others, where are they ? And and Priestly office; as he abides a Priest continu-tlie Prophets, do they live for ever V ally, so a Prophet. He is with his Church, to Zeeh. L 5. ** What man is he that lead it, and guide it, to the end of the world, as I^eth, and shall not see death ? himself saith, '* And lo, I am with yon always, Abnhsm is dead, and the Prophets," even to the end of the world," Matt sxviil 20. kc,, John viiL 52.

IKVERENCE.

L Ws may infer from hence, that God hath been exceeding good unto the world in s«s&g such a Prophet, alter the great abuse of others that went before: a good Prophet, ^ gntt Prophet; none like him t&t went before him, or should come after lam: '* The Son of God, Emmanuel, God with us," Matt. i. 23.

IL This informs us also, how exceedingly useful our Lord Jesus Christ, as a Prophet, IS to Us Church ; having completed what others left undone, showing the riches, glory, aod dinttjoa rfthe world to come; and indeed, in dedaiing the whole counsel of God, ^ bringing life and immortality to light through the Gospel.

ni Moreover, you may see the absolute necessity the Church has of such a Prophet, ^^&o^ whom, the people would have set in darkness, and in the shadow of death, and W been left to stumble upon the dark mountains.

IV. From hence we may infer the infidlible certainty of what he has declared, for it c^ not he that such a Prophet should deceive the world: These thmgs are true and &ith-

V. Behold the strong and forcible obligation that is upon the world to believe his doc-^'^ where it is preached, and to reject a& doctrines that are repugnant to it

VL How inexcusable will all those be who reject his Gospel and despise his minis-tars, it shall be more tolerable for Sodom and Gomorrah in the day of judgment, than «^ttbem,'»Matt.x. 15.

CHRIST A SHEPHERD.

[book n.

Vn. Let the Christian Church from hence learn to hold fast what she hadi receWed; for the truth, as it is in Jesus, hath a great and faithful witness, who confirmed it by miglity miracles, and sealed it with his own hlood.

CHRIST A SHEPHERD. ** I am the ^ood Shepherd^* ftc. Eyw n/uu o wufunr xaXor, John x« 11«

METAPHOR.

I. A Shepherd is chosen and appointed to take care of the sheep, being a man skiUiil in doing that work and business.

n. A Shepherd knows his sheep, he knows their number, and knows them particnlaiiy from sheep that are none of his, and one from another.

in. A Shepherd marks his sheep, whereby they are distinguished from others.

Ber. vii. 3,4. ** Set a mark upon the sealed in their foreheads and hands, 1. IV. A Shepherd feeds his sheep, he leads them to green pastures, and springs of water: ** Should not the Shepherd feed the flock," Ezek. 2.

y. A Shepherd preserves his flock, he takes care they do not feed in unwholesome pastures, and defends them fhmi enemies.

YI. A Shepherd hath a fold for his sheep, whither he brings them for their better security, and his own profit.

vn. A Shepherd keeps his sheep together, suffers them not to stray and straggle abroad lest they should be lost.

Vm. A Shepherd, if any of his sheep be set upon by dogs or wolves, will venture his life for them, to defend and rescue them from those beasts of prey; as David for a lamb, fought wiUi a Hon and a bear, 1 Sam. xvii. 86, 37.

IX. A Shepherd is very tender of his flock, win not over-drive them, takes special care of the lambs, and Uiose that are weak and feeble, Gen. xxxiii. 13.

PABALLEL.

L Jesus Christ is chosen of Ood and appoiiited to take the care and chaige of the dunch, and very capable to undertake that blessed work.

n. <' I know my sheep,'' saitfa Christ, ** aod am known of mine." He takes special notioe of every particular saint; he knew Moeea by name. He knows their wants, their suffisrii^ their weakness, their sickness, and whatever service they do for his holy name-sake.

in. The Lord Jesus hath set his own ima^ upon his people. The mark which they always bear upon them, is, holiness, meekness, obedienee, by which they are distinguished from the worid, men that mourn,'* Ezek. ix. 4. Chrisfs sheep are For distinction. 2. Secresy, 3. Secariey.

IV. Christ'' Feeds his flock like a Shepherd.'* Isa. xl. 11, Psal. zziiL 1, 2, John x. 3; his great care is to put them into good and &t pastures, and lead them by the still waters, Isa. xlix. 10, Prov. viii. 6, and iv. 2, Jer. iii. 15; he gives them good doctrine, ** Feeding them with knowledge and understanding.'*

V. The Lord Jesus, to preserve his Qiurdii doth often charge and caution them to beware of, and avoid all pernicious and evil doctrine, false teachers, &c. And he continually defends them from sin, Satan, and all other enemies.

VI. The Lord Jesus hath his Church for bii fold, whither he brings his elect lor their better security, and Us own glory. ** The Lord added unto the Church daily such as should be saved.* Acts ii. 47. *' Gloiy to God in the Churcb, throughout all ages," Eph. iii. 21.

vn. The Lm Jesus frequently assembles lui people together, and wiU not allow any to straggle abroad, or be like lambs in large places: "Exbocti one another daily," ftc. Heb. x. 25.

VnL Christ laid down his life for his shee^ exposed himself to great sorrows and miseries fo^ their sakes, and engaged vrith the crudest of eD^ mies, who sought to make a prey (^ and dev<ni^ his flock, which all the malice of wicked meni who " Lay snares to entrap them," camiotaccoflii phsh, Jer. v. 26.

IX. Christ is exceedingly tender of weak feeble Christians.^" "He shall gather the Ian with his arm, and carry them in his bosom, gently lead those that are with young," Isa.xL " Strengthen ye the weak hands, andoonfinn feeble knees," Isa. xxxv. 3.

MOKO.]

OBEIST A 8BKPHIBD*

375

aOSTJlVHOB.

PIRALLEL.

Z. If a Shepherd haa lost one iieep, or one Iamb is gone astray, b wffl leek it, and when he hath band it, be brings it home with a* kodanee of joy, saying to his neigh-boon, "Rejoiee with me, for I have kmi ay lost sheep/' Lake xr. 5, 6.

XL A Sxpherd heals the diseases of the sheep. " The diseased (saith (lod to the Sh^herda of Israel) have ye sot strengthened, neither have ye kM tbt which was sick," Ezek. nxiT.4.

Xn. A Shepherd judges between ibeep sod sheep, betw^ &t and lean ooa; and if any posh the weak, and but or wrong his fellow, or woold tlirut and shoulder him out of the itU, the shepherd takes notice of it, lod aeoordingly orders such who do tliewroog.

X. Christ, the good Shepherd, came to seek and save that which was lost; his great design is to bring home sinners, and such as have gone astray, as David, Peter, and other saints have done. When he finds them mourning for their sins, how is he pleased; He takes up the lost sheep upon his shoulder, as it were, carries it upon the power of his grace and love into the sheepfold with joy, Luke XV. 1, 2, 3, &o.

XI. Christ binds up the broken-hearted, restores sight to the blind, and sets at liberty them that are bruised; he poors in oil and wine into the sinner's wounds. "I will bind up that which was broken, and will strengthen that which was sick," &c., Ezek. xxxiv. 16.

XII. Christ judges between member and member, between one saint and another. And if any oppress and injure his fellow Christian, or if the rich wrong the poor, or the strong or weak, and retain their right, or would jostle them out of the church, Christ takes special notice of it, and will reward them accordingly; "I will destroy the fat and the strong, if they repent not." " The Gentiles exercise lordship, and their great ones usurp

ttihoritj; bat it shall not be so among you." Mark x. A2, —'* Diotrephes, who loveth to bare tiie preeminence among them, receiveth us not," 3 John 9,10.—'' I will re* aeober his deeds," Col. iii. 26, — ** He that doth wrong, shaU receive for the wrong."

Xin. The Shepherd watches over XIII. Christ continually keeps a strict watch le sheep, because of the danger that over his people, his eye is never off them; "I will

keep it night and day," ba. xxvii. 8. In this night of darkness, how happy are we, that the good Shepherd hath his eye upon, and watches his threatened flock, since so many Roman wolves are abroad!

XIV. Christ gives the Father an account of all hissheep: " Of all those that thou hast given me, I have lost none, but the son of perdition," John xvii. 12.

XV. Christ hath loved us, and washed us from our sins in his own blood, Bev. i. 5. It is his blood that " cleanses us (through &ith) from all sin," 1 John i. 9.

XVI. Christ is wonderfully pleased to see his people grow in grace, and in the fruits of the Spirit: " Hereby is my Father glorified, that you bring forth much fruit," John xv. 8.

XYIL Christ, if he sees any evil, infected, and corrupted members in the church, that may endanger the rest, he gives command to purge them out, or separate them from the church, by the righteous censure thereof, 1 Cor. v. 1—3, Tit. iii. 10.

XVIU. Christ will make a plain decision at the last day. He will separate the godly firom the wicked, as a Shepherd separates &e sheep from the goats, Matt. xxv. 32.

XJX. Christ hath the like care of his flock; he is as " the shadow of a great rock, in a weary land," by his gracious promises, and protection in the day of persecution.

ffigbt otherwise befiil them in the fii^; "And there were in the same tmtij Shepherds, abiding in the ieUs, keeping watch over their flock I7 night," ftc, Luke ii. 8.

XIV. Shepherds are to give an ac-»9st of their sheep, to see that none vehddi^.

XV. A Shepherd washes his she^p (d o»Tenient places) from all filth tt^ 900, which they are subject to HDtnct

XVL A Shei^erd delights much to see bis sheep and lambs thrive.

XVn. A Shepherd, if he sees one ^ more of his sheep are infected with uy distemper, so that they may 9<Iaoger the rest, he separates such ^tbe flock.

,XV1IL A Shepherd separates the ^ from the goats.

XB. A She^erd leads his flock ^ ione iweet shady pkce, where he ftikes them rest at noon, when the

SQ9 sfajoes hot

METAPHOR. DlgPABTTY.

I. Otheb Shepherds are generally 1. Christ's Aeep are all his own by create; hirelings; they keep other men's his by free donation of the Father; his by electkra: dieep, and not their own. "You have not chosen me, but I have chosen you,"*

John XY. 15. They are his by purchase or redemption : he bought them with the price of his own blood.

II. All other Shepherds are no 11. This Shepherd is the Son of Qod; jmft\ more that men, and generally poor was there such a Shepherd in the Cfanreh before,' and of a mean race or descent. nor ever shall arise after him: '* He thon^ it du

robbery to be equal with God.^ PhD. ii, 6.

III. Other Shepherds may M in in. Christ is called the Wisdom of God, and t])e skill or care, or may want power to power of God, 1 Cor. i 24. His bowels, coveiumt, help and save their sheep fh)m dan- and faithftilness, will not suffer him to forget cf ger, when the Hon or wolf cometh. neglect his flock. He is able to driYe away all

the beasts of prey, with his Toioe can mike the fiercest lion tremble; he can make the devils fly, and restrain the wrath of man, uti powers of darkness, at his pleasure.

IV. Other are Shepherds of a few IV. Christ is the great Shepherd of the sheep. sheep, or a few particular flocks. He is called Great, Heb. xiii. 20, 1 Pet t. 4

I. In respect of his Person. 2. In respect of bis power. 3. Great, in respect of the flocks he fastli the charge and care of. He is the universal Shepherd; it is fialse of the Pope, bat tn; of Christ. All the sheep or flocks that live, or ever lived, were and are hb. 4. Great. in respect of the pastures he hath to accommodate his sheep. The world is his, and tlie fulness thereof. 5. Great, in respect of the many inferior Shepherds that are under him that must be acoountable to hun.

y. Other Shepherds are but sheep V. Christ is the Shepherd of shepherds. Tbe themselves; nay, and if his, they patriarchs, prophets, and apostles tl^msdres, aoii cannot have greater dignity conferred all ministers of the Gospel, are Christfs sheep, asd upon them. under his charge and keeping.

VI. Other Shepherds may lose their YI. Christ will lose none of his sheep. He i^ sheep; they may be diseased, rot, and able to cure all their diseases, and to 1^ them perish, and they cannot help them. from perishing, Psal. dii. 8. *'Hy sheepheariof

voice, and they follow me, and they sloll sever perish, neither can any man pluck them out of my hand," John z. 28,

ZNVEBBNOES.

1. If Christ be the Shepherd of his sheep, if he hath the care and charge of aH tk faithfiil people of God; this informs us, that they shall not, cannot be at any time withool a Shepherd: for Christ is not short-lived, or subject to death, as other Shepherds are: " He ever lives," &c., Heb. vii. 25.

2. Believers may say with David, " If Christ be their Shepherd, they shall not bcV Psal. xxiii. 1.

3. Let other Shepherds remember they are but Christ's servants, Christ's deputies, ac«i must be accountable to htm, the chief Shepherd, when he appeareth.

4. We may infer from hence, that the state and condtdon of such men is sad, thai worry, and make a spoil of the righteous; they are Christ's lambs they thus grievtm^} abuse, and make slaughter of.

5. Follow this Shepherd in his doctrine, in his example.

6. Ezamme yourselves, whether you be his sheep, or no; his sheep know his voice froii the voi.^e of strangers: see more under the metaphor of sheep.

7. Take heed you do not straggle from the fold, and refiue the guidance and oondoct o this Shepherd.

8. Enquire where this Shepherd feeds his floek, and when he makes them rest at iio< n Cant. i. 7.

CHRIST THE BRANCH.

** I will bring for^ my aervant the Branch* Zeeh. m. 8. ** Behold the man whose name is the Branch" Zech. yi. 12.

m

Ths Hebrew word nov, and the Latin word, Oermen,* do metaphorically signify Christ. The Greek interpreters transhited it, a^rihn, and^lbe Volgate Latb, Orientem; for they jadged, that Christ might he so called from diat glory and brightness, by which he chased away the darkness that overspread the world; hit the word will not hear that sense, as the nMt TOf dioweth.

In these places of scripture, where Christ is called a Branch, we are to understand his laman wtme is intended; and this according to the judgmeal of divjers expositors. '* I vin caoM the Branch of righteousneas to grow up unto David :** Jer. xxxiii. 15, Hence ho is ttid to be a '* Branch out of the stem of Jesse," Isa. zi. 1. And this is accwi^ng to-tbe aposde, wheve he mentions, that God sware unto David, " That of the fruit of his loins aceordisg to the flesh, he would raise up Christ to sit upon his throne," Acts ii. 30. And opoa this account Christ is called Uie " Son of David, and the ofbpring of David," Rev. xxiLie.

How fitly Christ may be compared to a Branch, we shall note under three or four paitievlars.

MKTIPHOS. PIBILUBL.

L A Branch hath a root or I, Christ, as concerning the flesh, proceeded stock from wheice it proceeds. from Abraham, Jesse, David, Mary, &c., Rom. i.

3, Mark vi. 3. II. ABrandi is of the same na- U. Christ is really and truly man, and hence he tore with the stock and root from is called the "seed of the woman," Gen. iiL 15, whence it naturally proceeds. and the seed of Abraham, ftc.. Gen. xxii 18, and

* " made of a woman, made like unto us in all things, sin only excepted." '* Forasmuch, as the children are partakers of flesh and blood, he &o himself likewise took part of the same, Heb. ii. 14.

m. A Branch partakes of sap and III. Christ partook of nourishment from the nourishment bom the root. virgin not only in the womb, but afterwards.

'* Blessed are the paps that thou hast sucked, Luke

xi. 27, and xxiii. 29.

IV. A Branch or the Branches IV. Christ, the Son of man, being the real off-

^ t tree, are the glory of a spring and son of David according to the flesh, is

tree. the glory of all David's race, and of the whole

church of God in general, Matt. xxii. 45, Rev. xxii. 16.

IKFEBENOES.

1. This may serve to r^bte those that say, the matter of Christ's human nature was from heaven; and that he passed through the womb of the virgin, as water through a conduit-pipe: aiad is called " The seed of the woman, and made of a Women," Gal. iv. 4, upon no other aecoirat than las being bom of a woman.—From hence,

2. We may admire the goodness and rich grace of God, and hid distinguiBhing love to maokmd, in that tbe L<»d Jesus took not hold of the "Nature of angels, butof the seed of Abraham,^ Heb. ii. 16, that there should be a Saviour for fallen man, and none for &lkn angels.

3. This shows how man is magnified and exalted by the Almighty. What greater dignity caa God eonfo upon us, than that our nature should be united to, and made one ^ the Deity ? This is tbe rise and ground of all our hope and consohition.

* Leigh, C/i/. Sdrfftf. p. 435.

CH&I8T TBS WAT.

[BOOKn.

a

CHKIST THE WAY. lam the Way^ S^c. No man can come to the Father^ InU by me,** John xir. 6.

'' IAU the Way/' &e. Way is taken properly or metaphorically. In the latter soae divers things are so called; viz.

The law or word of God, Fsal. cxix. 1. The doctrine of the Gospel, Acts xix. 9. The secret counsel of God, Bom. xi. S3.\ The conversation of the godly, Piud. i 1. The works of God, Job xl. 19. And in this text (and some others) Christ is so called.

Way is a common word or phrase, taken for the chief means and medium for the attainment or accomplishment of a thing, and so is very comprehensive. As for example: the way to gain honour, is to do some worthy and honourable action: honour is the end, the person that seeks it is the subject, the doing the worthy action is the way to attain it Again, If a man would go to such or such a city, he must travel that road that leads thither ; here also you have the end, the subject, and the means or way of obtaining the end. So in like manner, if a man would come to God, which is happiness, his chief end, the Way is Jesus Christ: ''No man can come unto the Father, but by me." Here man is the subject, God or happiness the end, Christ the Way.

UETAPHOB.

PABALLEL.

I. There is an absolute necessity of a Christ, for without him, &vour and reconciliation with God the Father cannot be obtained. Acts ir. 12, '* The Jews, who foUowed af^er righteousness, attained, it not, because they sought it nt^t by &ith, Hfey stumbled at that stumbling-stone^ Bom. ix. 31, 32.

U. Jesus Christ is assigned or appointed by tbo great Lawgiver of heaven and earth, to be the Way to happiness, who saw a Saviour was wanting, and such an one was necessary to bring num to^ry.

III. Jesus Christ is made known by the Gospel, in which axe plain directions how to &id the Wty. God saw it necessary to send his servants, to proclaim and make known salvation: ** HowahallUif v believe on him ^om they have not heard? and how shall they hear without a preacher V Rom. x. 14. IT. Jesus Christ is useful and necessaxy to all enterprises, viz., 1, To honour: " To as many is received him, to them gave he power to become the sons of God," John i. 12. 2. To riches: *' Riches and honour are with me, yea, durable riches and righteousness." 3. To peace: *' He is

our peace, who hath made both one,*' &&, Eph. ii. 14, "In me ye shall have peace.' 4.

He is health, strength, and length of days: '* He that believeth on me shall never die." y. Ways lead from one pkce or V. Christ, the sfHritual Way, leads from sia

dty to another. to grace; out of Satan's kingdom to his own

Idngdom, from Egypt to Canaan.

YI. Christ is a Way free for all nnners, Matt xi. 28, 29. The partition-wall is now brdceo down, Jews and Gentiles, rich and poor, young and old, male and female, may freely walk in

1. A Way to attain to any thing or place that we greatly desire and long after, is necessary, without which our end and desire can never be aceoroplished.

n. A Way must be assigned by the public l^^slators of a kmgdom, when it is wanting, and appears absolutely necessary.

III. A Way that is assigned must be also made known, or else how should men do to find it, and walk in it?

IV. A Way is useful upon divers accounts, indeed to all enterprises, whether it be for the obtaining of honour, riches, peace, health, or length of days. *

YI. Ways are free for all; none are forbid to travel in sudi and such common Ways and roads.

Ab Waj, Eph. iL 14. Nona are forUd to oome to Christ, to beUeve in hinii and to lead

YU. Greateanwas to be taken YII. God, in his infinite grace and fayoir« hath snder the law, that the Way to taken care to remove all impediments and stmn-the cities of rdiige should be made bling-blocks out of the sinner's way. The Way smoodtandplain; aUgtnmUing-blocks is plain and easy to men of understanding, laa. and impedisients were to be remoyed Ivii. 14, Hos. zir. 9^ It is but falling in love tnd they were to be thirty-two cubits with God and goodness, and accepting of a Sa-botd. Ways ought not only to be viour on Gospel terms, which are not luird: "My laid open, and made known, but also yoke is easy and my burden is light," Matt xi. made paanUe, and easy to travel in. 28, 29. It is possible for the greatest of sinners

to be saved. The Way is well trodden; the pa* triarchs, prophets, apostles, and all the godly, walked in this very Way. It is made veiy smooth; the weidcest traveller may without itmnbliiig or danger wallcin it

Ym. In a Way there ought to Ym. In Christ, the spiritual Way, are aU be suitable and necessary acoommo* things necessary provided: there is bread and dalioQS for travellers. water of life, sweet repose, and precious grace

ready to defray aU expenses, for every wilUag

and faithfiil traveller.

IX. There is no coming to such or DC. There is no coming to God but by Christ;

neli a city, unless we go the Way " There is no other name given under heaven

liuch leads thither. whereby we must be saved," Acts iv. 12. Whoever

refuse Christ, and life through him, let their confi-

deaoe be never so great, it will deceive them, and their hope will prove like the spider's web.

I. Men are glaii when they come X. Poor sinners greatly r^oice, when through

to the eod of a ^ng journey. Christ they are brought home to the Father; bat

what joy will it be to them, when they come to the end of their journey, the salvation of their sonb.

Quest In what respect is Christ called the Way, or said to be the Way to the Father ? Aos. As he is Mediator between God and man;

1. As a Priest, he atoned and made peace by his own blood, and thereby he is a biased Way for ns to the Father, and as he is a raest to intercede for us in heaven. See Aotocitb.

1 He is the Way, as a King, to appoint laws for us, and to subdue sin, and other ene-Butt, in us, and for us.

3. He is the Way,asaProphet,toteachandinstmct us by his word and Spirit, how to Rceife that ^orious atonement he hath made, and to walk in those ordinances he hath ap^*

i He is the Way by that holy example he hath left for us.

QoesL What kind of Way is Christ?

Ana. I. He is the only Way to the Father, and eternal life. (1.) The patriarchs of ^ kneirno other Way: " Abraham rejoiced to see my day," Ac., John viii. 56. (2.) The pnspbets knew no oUier Way, (3.) The apostles knew no other Way. r4.) There is no ^ Way revMled to mankind. (5.) There is a curse denounced to 8U(m as shall preach tayotberWay.

2. Christ is a new Way: the old Way of access to God was barred and cbuned up bj tbe M; his blood is odled the blood of the new covenant.—" By a new and living Way," fe, Heb. x. 20.

3. Chrkt is a sure and certain Way; no man ever missed heaven, that rightly sought it ia tins Way.

4. Cbnst is a safe Way; there is protection, guidance, and safe direction in him,

5. daist is an easy Way; his yoke is easy, fa£ commands are easy. Matt xi. 30. There B sttaq;th, and supplies of all things necessaxyy afforded to all that walk in hip.

CniUST A BOCK.

[boor u.

6. Chri&t 18 a oomfiMtaUe Way. There is sweet compaEy, all friends and bretiife&» &aJ so enemy walks in this way; besides, there are excellent accommodations.

7. Chzist is a plain Way» a Way prepared, cast np^ and all stamUmg^UookB lemove-J.

8. He is a holy Way, iH other ways are nadean and filthy; none bnl holy penon can walk in this Way.

9. It is a Way of God's devising and finding out. • |

10. It is a costly Way: it is a ehei^ Way to us, bat dear to God; it eosfchintfaepaKt-mg with his own beloved Son, and Ghrisi die price of his precions blood.

M£TAPHOB.

I Other Ways lead only to external places and privileges.

n. Other Ways lead to a place, but they are not that place to which th^ lead.

ni. Other Ways are sometimes out of repair, and unfit for travellers.

lY. Other Ways have no life in them, nor cannot preserve the traveller from death and danger.

DiaPAmiTT.

I. Christ leads to the blessed, immorti]* and eternal God, heaven, and lasting happiness.

n. Christ and the Father are one; be is tk end of a saint's journey, as well as the Fatbt?. John xiv. 11, 1 John v. 7.

Ill But Christ is a Way never out of rep^r, nor unfit for sinners to walk in.

IV. Christ is a living Way; he is a speaking, directing, animating, and quickening Way; he preserves from death and danger, Heb. x. 20.

INFEBSNCBS.

1. Bless God for this Way. 01 what ii^ite grace is here, that the Alm^hty s1ioii}4 be so kind and merdfhl to us poor sinners, as when we had barred up our Way to faim, he should find out another for us, and be at such great chaige as to send his own Son to be the Way itself.

2. We may infer from hence, that the salvation of tlie elect is one and the same, hence called common salvation, Jude 3.

3. It shows us, that Uiere is no salvation but by Christ

4. It holds forth the great necessity of the Gospel, and the ministry thereof

5. What a miserable condition are all those in, that reject Christ I

6. It reproves those who think to find other Ways to heaven. The Papists think to get thither by their own merits, the Qtiakers by the light within, Ac.

7. Labour to see a necessity of Christ.

8. Prize Christ, 01 value Christ, he is all in all, he is everything to believers; yoa can never overvahie preoious Jesus.

CHRIST A ROCK.

" The Rock of Israel spake to me,** to,, 2 Sam. xxiii. 8. " Upon this Rock wiU I build my church,'* Matt xvi. 18. " And that Rock wa^ Christ;* 1 Cor. x. 4.

The Lord Jesus is compared' to a Rock.

HETAPHOB.

L A Rock is a firm and an immoveable thing, good for a foundation: "I will Uken him unto a man that built his house upon a Rock," Ac, Luke vi. '47, Matt, vii. 24. That which is built upon a Rock, stands sure in a tempestuous and stormy season: ''The rain descended, the floods came, and the

PARALLEL.

I. The Lord Christ is a firm and sme foundation: "Upon this Rock will 1 bmld mv church," Matt xvL 18. *« Behold, Ilay in Zui for a foundation, a stone."—" Other foundation can no man ky," 1 Cor. iii. 11. The church beir:: built upon Christ, the gates of hell shall not prevail against it. Whcwoever kys the stress a»l structure of his salvation upon this fbundstioD, the power of hell and rage of devils sbaU

CHRIST A ROeK.

381

Tinds blew and beat upon the house, lad it fell not."

n. Bodn in ancient times were Qide use of for habitatioos; people dirdt in tbem, as well as built upon tbem; they hewed out houses or ha-bitttioos in Bocks» Isa. xxiL 16, and xfiL 16, Jar. zIyiiL 28.

in. A Bock 18 Locum exccUus, an liigh place; though thej have their niot low and deep, yet their tops being high and soaring, are lifted Ui abo?e the sui&ce of the earth.

never be able to subvert and destroy. This made the apostle to break forth in that holy triumph, Rom. viii. 31, &c.

II. God in Christ is a believer's spiritual habitation ; they, like the dove, make ^eir nest in the difts of the Rock, Psal. xc. 1 and xci. 9. *' He that dwelleth in love, dwelleth in God," 1 John iv. 16. See Habitation, Dove, ftc.

m. 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 las dwelling-place, being exalted far above all heavens; high in respect of

bis power and sovereignty, having absolute dominion over devils, angels, and men. lY. Rocks being high, or emi- IV. He that by faiili ascends upon the top of

nest pbces for Mght, they are thisspuitualRock, 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.

exeeedJiBg useful to take pleasant prospects; from hence one may !eea£iroff: "From the tops of the Rods I see him,'' saith Balaam, Nofflb. Tiiii. 9.

V. Rocks are strong, and were iBade use of for defence; they are Qumon-iaoof; no fortifications like eose Bocks; they are impregnable: Oivid ifx seemi^ came into a Rock^ ISaoLxiiL 6.

VL Bodn 1X8 dmrabfe, penna-oeDt, and lastnig; there is no re* BOTiogaRock; they grow not weak villi age, hot continue the same from one generation to another.

Vn. Bocks yield honey: '<Out of tke Bock with honey would I have ntisfied them," PsaL IxxxL 16, and dsewbere it is said, " he gave them ^ out of the Bock.**

Vin. Rocks yield the purest vater, most pleasant springs proceed frmn them. No water, says the Bitoialist, is so dear, as that vindi comes crystalized through

IX. Predoos stones and jewels ire but as it were the sperm, the sp«ni, or (as philosophers would W them) the sweat of Rocks. All lieh aiiies of gold and silver (as is evident from tlmt in Job) are in and fittng Rocks.

1 BodcB yield oil: " The Rocks ¥^^ we out rivers of oil," saith ^^t Job xxix. 6. And in another P^ it is sud, God made Israel to *^ honey out rf the stone, and f out of thehard Bock," Deut. xxziL

y. God in Christ is the godly man's ReAige. He that makes God his defence, or flies to Christ for refiige, need not fear devils, nor wicked men» nor what all the powers of hell can do unto him^ Psal. Ixxxix. 26, and xdv. 22.

See Strong-tower.

VI. The Lord Jesus hath the sUUlitJr of a Rockinhim. He is the Rock of ages;'* The samd yesterday, to-day, and for ever;" he grows Hot weak; as his yean, so his strength decays not

Vn. All sweet peace and comfort proceed from the Rock Christ, 2 Pet L 4. His piomises are " sweeter than the honey, or the honey-comb,'' Psal. xix« 10.

Yin. That celestial stream, ^ring, and river of comfort, viz., the Spirit, proceeds from the throne of God, and the Lamb, Rev. xxii. 1. From this Rock, saith a worthy writer, the clear and crystalline streams of living water bubble fbrtfa.

IX. In Christ are hid all the treasures of wis* dom and knowledge, all the graces of the Spirit, (which are compared to, but lar more excellent than gold, pearl, or predous stones) are only to be found in this spiritual RocL

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 unction from the Holy One. No oil like that which comes from this Rock.

METAPHOB. PABALLEL.

XI. Bocks afforded a very sweet XI. Christ is as " The shadow of a great Bod and refreshing shadow in hot coun- in a weary land;" he keeps off all the hot seorci! tries, to weary travellers. ing beams of the wrath of God, and bdL

See Apple-tiee.

XII. Rocks are dangerous to Xn. Christ is a Bock of offisnoe, many sbmbk stiunble at, or to M on, especially at hun, and &11 on him, and some &II from tiir to fall from. When men get up all whose state is very sad: for when mea M almost to the top of a high and from this Bock, having gotten up vexy high V] mighty Bock, and suddenly through a speculative knowledge and profession, they &1 want of care fidl down, such are suddenly to the lowest helL

broken to pieces, and perish inevi" tably.

M£TAPH0B. DlSPABirr.

I. Bocks, though they abide 1. Christ aUdes for ever and ever, he beiii and kst long, yet are not ever- styled the Bock of ages.

lasting.

II. Bocks in many respects are 11. Christ, the spiritual Bock, is Yeryfimtfol barren, useless, and unprofitable and every way exceeding pro&taUe.

things, yield no fruit; seed that Ms

upon a Bock comes to no maturity: " some fell upon a Bock,'' Ac.

ni. Bocks are part of ^eooarsest HI. Chrisfis of thehighest and best of bni^. and grossest element; they are but he that made and formed the elements, and g» earth, condensed and congOEded into a being to all creatures and things, who, th^ massy senseless lump. called a Bock, yet is the Lord from heaven, and

quickening Spirit

XMFEBE5CK8.

1. Take heed Christ be not unto you a stumbling-stone, and Bock of ofe&ce.

2. Let the godly, who dwell in tins Bock, fear no evil; '* Their Bock is not like « Bock."

8. Get into this Bock, be like the dove, that makes her nest beside the Mi mouth.

4. When you are down in the valley, and the waters swell, and threaten to overflj }ou, get with David by faith and prayer upon the Bock that is hi^er than ymL

5. Prize the Bock; precious water, honey an oil flow from it. 1. It Is a rich Rod 2. It is a living Bock. 3. It is an invincible Bock. 4. It is afeeding and fcttrning Bod 5. It is a Bock of pearls and diamonds. 6. It is an eternal Bock.

6. When you see a great Bock, think of Christ

7. Build all your hopes of happiness upon it; let your anchor be so cast, as to tsl hold of this Bock.

CHBIST A FOUNTAIN.

*' Thetf havefonaken me, the Fountain oflMng wajten^* Ac. Jer. iL 18. ** In that day there shall be a Fwniain opened^'* Ac. Zech. ziiL 1.

Among the many things Christ is compared in the holy scripture, to set forth his tn scendent excellency, beauty, usefiilness, and perfections, this of a Fountain is none of tj least, it being a most profitable metaphor.

HBTAPHOB* PABILUCL.

I. A Fountain is the spring and I. From God, as from a Fountain, that gn head of a river; from thence waters and glorious river of the Spirit flows; '< It ptoote issue and stream forth t it is the rise out of the throne of God, and theIiamb,''BeV. x3 and beginning of springs and waters, 1. Hence Christ is compared to a FountainJ Gen. vii. 11. well as the Father, Jer. ii. 13: be is the spii

and rise of all spiritual joy and oonsolatioo* t Head of all the Waters of life: "With thee is the well (or Fountain) of life," fo-xxm

XETAPHOB. PABAtflEL.

n. A Fountain implies abun- II. Christ hath abundance, yea, a fulness of dance of water: ** 1 will open Fonn- grace and Spirit is in him, he received it not by tains in the midst of the Tallies," Isa. measure, John i. 14, l6. " He is given to be the xlL 18, that 18, fidness or store of Head over all things to the Church, which is his inter; it denotes plen^. body, the fulness of him that filleth all things,"

Eph. i. 22, 23. There is abundance, nay, a re-Aodancy of all divine grace, peace, and refreshment, in the Lord Jesus, an ocean or sea of goodness.

in. A Fonntun is very tenad- III. As the Lord Jesus contains, so he retains 089, a pboe fit, dense,hard, and well- the water of life in himself. He is a spiritual compact, to retain water, leaving Fountain, every way fit, and well-compact, (in some oertam passage, to let its water respect of that glorious union of the two natures (mt inan orderly manner. in one Person,) to retain all heavenly fulness; and

has ordered certain passages, as conduit-pipes, viz., ordmances and promises, which, through the help of the Spirit, let out divine grace nui mmfbrt, in a gracious and orderly manner, to all lus saints.

17. A Foimtain, when the pas- lY. Christ isa Fountain opened, Zech. liii. 1. sage, or vent is open, lets out its He hath made a passage or vent, by ftwmmitig TBter freely. man's nature, and dying on the cross, to let out

his grace and spiritual Uessmgs to the sons of tteiL And with what natural freeness doth this Fountain run. He seems restless, always di&si]^ imparting, and giving forth from himself, to all thirsty souls: " T^osoever will, kt him take of the waters of Me freely," Rev. zxii. 17.

y. Fountains always empty V. Jesus Christ filleth the humble soul with theniselves into low places ; they goodness; he delights in the Ipwly heart The hKe to glide in the valleys of the lofty mountainous spirits, or dry heathy soulsi canh: *' He sends his springs into retain not the water of life; they cannot receive the Tilleys," PsaL dv. 10. the things of the Spirit, 1 Cor. il 14. " He re*

sisteth the proud, but giveth grace to the humble," James iv. 6.

VI. Fountains, by letting out VI. Jesus Christ, by letting forth his Spirit, tkir water into valleys, meadows, and heavenly prace, into the humble and lowly •sd low ground, make them very heart, maketh it very &ithful in holiness and good &it)ifbl, when mountains, and high works. The churches of Christ, like low mea* grounds abide barren and unprofit- dows, near the Fountain, whose waters continually aiile. flow are always green and flourishing, and know

no drought; when the wicked, like hOls and dry ground, are barren and unprofitable.

VIL Fomitain-water is usually YQ. The waters of life, which flow firom ccnomon to all the poor, and he that Jesus Christ, the divine Fountain, are common hih no money may partake of it; to all. None are forbidden to come to Christ. B«K are finrbidden to come to a Foun- The poor, and " He that hath no money,'* (no taio. worth or righteousness in him) is invited to come

to these waters, Isa. liv. 1.

Yin. Fountains yield pure and VHI. The water in this spiritual Fountain, oomixed water. Streams are some- Christ, is pure, clear as crystal; there is no mud, ^aaeg muddy, they may be defiled; nor the least mixture of any defilement in it. Rev. bot Fottiitain*water is dear, flEdr, and zxil 1, 2. Men have endeavoured to foul and without fitth. pollute the doctrine of Christ, and his ordinances,

which flowed from hun; but truth in itsdf, in the FoQotiin, is stiU the same, and cannot be corrupted'.

DL Many Fountains are deep, IX. Jesus Christ is a deep Fountain. We Aeo may swim in them ; it is hard read of ''the deep things of God f Christ's riches ^ ^ a bottom. are said to be '* unsearchable;" there are such

depths of mercy and goodness in Christ, that none ^ find a bottom, llis love and grace is very wondeiful.

X. Poontains are pleasant and X. Christ is a delightful and pleasant object. • debght&l to behoM; it is a lovely There is no Fountain so lovdy to the sensual eye, ^ to see, and aUde by Foun- as Christ is to the eye of faith. He is called ''A ^ol water; they beautify and Fountain of gardens," orthe garden-swelling Foun*

OKBIST A FOUNTAIK.

Tbook U.

METAPHOiL.

adorn a place, and make it much more pleasant and desirable. Hence Fountains, or pools of water, Solomon reckons up as one of the delights of the sons of men, Eccl. ii. 6.

XI* Founttdns are places good to vraah and bathe in, and have been made use of in former times upon that account

XII. Fountains do not send out sweet water and bitter, nor fresh and salt; that which is good, and bad proceed not from the same Fountain, James iii. 11.

XIII. Fountains are suffident to fill many great and small vessels; those that go thither may take what they need, yea, fill their vessels to the brimy and not diminish of its fulness.

XIV. A Fountain is constant in its emanations, or contmual runnings and floi^dngs foxtfa.

XV. Many in former times used to drink out of their Fountains.

XVI. Fountains have springs in themselves, saith an eminent writer, and can never be emptied. Streams may be dried up, cisterns may be broken, and let the water run out; but the water in a Fountain, abides the same and is lasting.

FOUKTAIN.

I. Fountains are beholden to some other thing (as the sea, springs, and vapours,) for their waters are not from themselves.

n. Fountains only contain earthly and elementary water.

III. Other Fountains cannot heal distempers or diseases of the soul; but few have that virtue in them as to heal the body.

IV. Fountains cannot give life, though they may help to preserve and maintain it.

V. He that drinks of the water of Dther Fountains may thirst again.

PARALLEL.

tain or Fountam of the gardens, as Mr. Ainsworth reads it. Cant. iv. 15. The church is a garden, Christ is the Fountain that waters it; and how* pleasant is a Fountain in a garden I " At his right hand there are pleasures for evermore," PsaL xvi. 11. " And thou shalt make them drink of the waters of thy pleasure," Psal. xxxvL 8, 9.

XI. Christ is the soid's only bath; in this Fountain si&ners must wash, if ever they would be dean: it is his blood that''Cleansesusfiromallsin," 1 John i. 7. Hence he is said to be "A Fountam opened for sin and uncleanness," Zech. xiii. 1.

Xn. There is nothing unsavouiy in Christ, nothing bitter nor brackish in him; whatsoever flows from this Fountain is sweet and good; every drop of this water is as sweet as honey.

XIII. Christ is able and suffident to fill and satisfy aU the hearts and souls of men and women that come unto him. Believers may have here what thev really want, and yet diminish not from Christ's ralness.

XIV. Jesus Christ, the heavenly Fountain^ hath never ceased running from the be^nning of the world; his goodness sdways flows forth from one generation to another.

XV. " If any man (saith Christl be thirsty, let him come unto me, and drink," John vii. 37.

XVL The riches and treasures of Christ are inexhaustible. He is always full: he has springs in himself, and can never be emptied, nor dii^ up. As for quantity, so for qualify, this Fountain is ever the same, never loses its Uvely virtue and efficacy; the waters that flow from henee, have the same operation that ever they had.

DISPABITV.

I. Jesus Christ b God, and as so considered hath all fulness originally and independently in himself, being Superintendent over all creatures, he hath made heaven and earth, tJie sea, and Fountains of water.

II. Christ is a Fountain that contains water, of a most divine and sublime nature.

ni. Jesus Christ is tiie Fountain th^t heals all diseases, both of body and soul. It is opened for sin and undeanness, of the inward man more especially.

IV. Christ giveth life to men, yea, a liizeefold Hfe: 1. Natural life. 2. Spiritual life. 3. Eternal fife. Ue rises firom the dead, and quickens whom he will; hence called our life, CoL iii. 8,4.

V. But he that drinketh of the water that flows from Christ, this living fountain, shall thirst no more, John iv. 14*

* yilui ii mMat hy tluntliig ao men, it optaed ditwhm

M£TAPHOJt. DI3PABITT.

VL Other Fountains may be YI, Christ cannot fail of his fulness; he can-

illed and sto|^d up, as the well not be stopped up by the skill of men nor deyils;

hit Abraham's senrants digged; nay, none can hinder the glorious streams that

IT howeTor the streams may be flow from him, from watering and refreshing his

:ayed. people.

IN7EBSKGE8.

I We may infer from hence, that sm is of an hemous and defiling nature ; it is called bere imcleanness, and such undeamiess that is not easily washed oflf.

IL Behdd the exceeding greatness of Qod's love, and of the love of Christ, to polluted ■unkind, in providing such a Fountain to wash theur souls, their defiled souls in.

IIL Be sare, tfiat Ck>d's people shall never want sufficient means for inward cleansing and parificatioiL

I\\ How inexcusable are those that die in their filthiness under the Gospel. K Nasis&n, after the prophet directed him to wash in Jordan, had returned without washings vbo would have pitied him if he had died a leper ? Sinner, who would pity thee, if thou tdiFest to wash and be clean?

V. Let polluted and unclean sinners come to this Fountain, and for their further en-eoongement, observe these following motives and considerations.

L Tliere is abundance of filth in thy heart and life, which must be purged and washed tnj, or thou must perish.

2. there is no Fountain can wash away thy sin but this; all soul-cleansing is by CLrist's blood. All the legal purifications pomted to the spiritual purgation by Christ's Hdod; the like does baptismal washing; the outward washing of the body, signifies the kwjid washing by faith in this Fountain, Heb. i. 3, John xvii. Rev. xv.

3. This Fountain can wash and heal thee, whatever thy uncleanness and ackness is; it deanses from the guilt of sin, and from the filth of am also, Isa. liii. 4, 5, Rom. iiL 24, lCor.L2.

i Thb Fountain is opened; which expression signifies, (1.) The willingness of Christ to accept and embrace poor sinneis. (2.) It shows the clearness of Gospel-revelation, ik^e the legal. Ittm dubUo, &c., saith Calvin: I do not doubt but by this word he shows tk differences between law and Gospel: Christ was a Fountain for sin under the law ; ^ lie was as it were a sealed Fountain, or hid and veiled under many types, shadows, and eengmonial washings; the stone is now removed, that lay upon the mouth of the well. (3.) It shows the readiness and easiness of access, which is afforded to poor sinners to cone to Christ

5. Consider the multitude of sinners that have been cleansed by Christ.

6. Coimder the multitude of sins, in every one sinner, washed away.

7. Consider the happy state of all sudi as are made clean.

8. Tbott knowest not how soon this Fountain may be shut up as to thee.

Cantion. Take heed of slighting and undervaluing of the Fountain of Christ's bloods ^t do they less than slight it, who think they can get cleansing from sin by the light vithlQ? What do the Papists less, who have other purgations, who go to their mass, and cd that a propitiatory sacrifice; who go to the merits of their own works, thinking thereby ^eipiate sin, and purchase God's favour? What do aU such else, that rely upon the ^D^cy of God, without having an eye and respect to Christ's blood ? What do all those ^that never come, though very guilty and unclean, and often invited to this Fountam? I^t the opening of this Fountain move thee to open thy heart.

£xhortatioiL To love him who hath washed thee, to be thankful, to believe, to be ^hte, and deny thyself. Whenever thou seest a Fountam of water, think upon Christ, the spirit Fountain.

CoQsoIatbn. Here is comfort, a JFountain of comfort for poor saints: thou hast a bitter Fountain in thee; here is a sweet one to cleanse thee: thou hast a filthy Fountam; here is a dear and crystal one, to bathe and wash thee. Christ is niore able to cleanse, than ea is to defile. Darest thou say, that thy filth is greater than this Fountain can wash &T4J? 0 soul, Christ can wash the black-a-moor white. Remember, whatever Satan uyi, tins Fountain is open.

2 0

CHRIST THE HEAD.

" Not holding the Head," CoL iL 19.

Pee Son of God is very often in the holy scriptoxes called a Head, and may be so {or divers considerations.

1. In respect of angels, he is the Head of all principalities and powers, Eph. L 21.

2. In respect ofman, the whole race of man; the Head of erery man is Christ,! Cor. iL 3.

3. In respect of the powers of the world; he is the Head of kings and princes, and lO the powers of the earth.

4. He is the Head of the Gospel-huilding: " The stone whidi the bnildeiB rqjectei the same is become the Head-stone of the comer," Acts iy. 11.

5. He is the Head of the body, the church, whidi alludes to a natural Head, and doth agree therewith in divers respects; of which take these examples, Eph. i. 22, Col L18.

METAPHOB. PABALLEL.

I. The Head is the highest part 1. The Son of God, as he was h^er hj Wk of the body, more loftily placed than than men, yea, than the greatest of men, kings, all the rest of the members. and mighty potentates of tibe earth, Ac, so is k

by place and office: *' God hath anointed him with the oil of gladneds above all his fellows, and set him over the works of his hands,^ Heb. L 9.

n. The Head is the seat of the 11. The Son of God, the mystical or spiritaai senses. There is the eye to see, Head, is the seat of the spuritiud senses. There the ear to hear, the organs to is the clear seeing eye, the perfect hearing ear, smell and taste, by which things the pure, true, and infallible taste, by which are truly distinguished, even the things are distinguished aright, the good frcmi good from the bad, for the benefit the bad, for the benefit of the whole body of the of the whole body. church.

ni. The Head is the common HI. Jesus Christ, as a public Person, and Head treasury of the whole man; what- of his church, iA Beceiver-general and com* soever comes is lodged there for the mon treasury of the whole body. Whatsoever rest of the members. came originally from God, for the good a&d be-

nefit of the church, is lodged m Chi^ as Mediator, and Head of his church. As David said," All my sprmgs are in thee," Psal. IxxxriL 7, so may the Church say of Christ, *' We beheld his glory, as the gloij of the only-begotten Son of God, full of grace and truth," John i. 14 *' It pleased the Father, that in him should all fiihiess dwell," Col. i. 19.

IV. The Head doth transmit, IV. The Son of God doth transmit, or canse to or cause to be transmitted, by way be transmitted, by way of oommunicati<m, aD the of communication, all the sup* supplies of the mysticid body, whether it be peace plies accruing to all other parts of of conscience, ease for soul-pains, by an appli* the body, whether it be ease from cation of his blood, and Spirit to comfort. It is pain, by application of comfort, &c. by him, that the whole body, by joints and bands,

have nourishment administered one to another, aa knit together in all parts, and increasing with the increase of God," Col. iL 19. " Of his Inl* ness have we received, and grace for grace," John i. 16.

Y. The Head is the very foun- Y. The Son of Gh>d is the fountam of strength tain of strength, and cunning po- to his church; it is said, *' All power is given to licy, so signified concerning the ser- him," Matt, xxviii. 18, *' I can do all things, pent: '' He shall bruise thy Head," through Christ that strengthens me," PhiL iv. 13. &c., Gen. iii, 17.

YI. The Head is the place YI. Jesus Christ was a man of labour, that where burdens are carried, &c. carried our bdrdens for us in dii^e respeeb: Three baskets were on the biker's the burden of temptations from Solan and the Head, Gen« zl. 16. world fell upon him; the burden of perseeotioD,

even to deathitself. "The Lordlaid onhim the iniquities of us all," Isa. liii. 6.

looK n.]

CHRIST THE HEIO.

387

METAPHOR.

PAIULLEL.

VIL The Head is the seat of lORow; Ihere it is received and Kotied, Gen. Tiii. 38.

vm. Tlie Head receives the hand of Uening from the &ther. Gen. xItiiL 18.

Nazarite and high priest, Lev. xxL 10. The anointing with oil (or the holy miction) was upon the Head, Thereby the whole man hecame sanctified, and set apart for God, Nnnb. tl 7.

Vn. The Lord Jesus was a man of sorrows and acquainted with grief, Isa. liii. 3, 4 There was no sorrow like his, it was heaped upon him, even to perfection.

VIIL The Lord Jesns is the man of God's right-hand, made strong for himself, upon whom the blessing is conferred by the Father, as a to-ken of good to the whole church: ** Li him all the

[kmilies of the earth are blessed," Eph. iii. 15. IX. The Head receives the con* IX. Christ, the holy and spiritual Head, re*

secratioa of God, both in case of ceived the consecration of God; for he was filled

with the Holy Ghost from the womb, and as a perfect Nazarite continued separate until his baptism, at which time the holy anointing being upon him, in a visible manner, <&d furnish him for lus ministry, and fit him to be a Priest unto God; this holy unction descended on him, as it did on the Head of Aaron, not only drenching his beard, but all the

puts of his body also, even to the skirts of his garment, " Say ye of him whom the Father

htth saoctified and sent into the world,'* Ac., John x. 36, *' Who through the eternal

S(int ofoed himself to God.*"

X. The Son of God not only beareth the glory of priesthood, but the highest glory of his Fa&er'a house, which consists of Kii^^p, &c ''Thou art a priest for ever, Ac. We see Jesus made a little lower than the angels, Ac, crowned with glory and honour," Heb. ii. 7, 9, v. 6.

XL Christ was the principal object of envy and hatred. The devil envied him, the Jews hated him without cause, Herod threatened him. One while they waited to kill him; at another time they led him to the brow of tiie hill, that they might cast him down headlong to destroy him; at last they came and laid their hands t^n him in the garden, where he received the sign of death, after his most bitter agony; and was soon after offered up on the cross, as a public sacrifice: He died for our sins, according to the scriptures. *' Christ our passover is sacrificed for us."

XII The Lord Jesus was a subject of great humility, much affected with God's providences, and men's wickednesses. He wept when Lazr us died. Christ wept, when the Jews rejected him to their own destruction, Luke xix. 41; and, as Publius Lettras saith of him, he was never seen to

^b, bat often to weep. The devil, Herod, Pontius Pilate, with the Jews, were not

^teotto peceecote and drive the Son of God to comers: butafter they had agreed with

'adtt to betray him, they endeavoured, as much as lay in them, to take wb blessed

Head oS from his mystical body; nothing would satisfy them, till they had slain the Lord

offifeaadgbiy. Xm. But notwithstanding all, XIU. And so is Jesus Christ the glory of God,

^ Head is the ^oiy of the man. the glory of the church. She glories in him:

" ICs Head is as die most fine gold." " He is al*

^^^^^ lovely. This is my beloved, and this is my friend, 0! daughters of Jerusalem,"

Ctttv.16,

XIV. Christ, beiog in all things like unto us sin only excepted, hath showed no small signs of pity and sympathy, as one touched with our infirmities, as appears both before he left the

2 c 2

X. The Head beareth the glo* rj, whether it be the holy mitre, ud saered crown, i^pertaining to tiie priest, Exod. zzix. 6; or the rcjal diadem i^pertainingto secular pnoces^andcrown ofgold,Psal.xxi.3.

XI. The Head is the principal object of envy and fuxy, most threatened and struck at, and re-ecires the signs of death. Jeze* bd tbeatened the Head of Elisha, SKj&gBTl3L The wife of Heber s:rad[at the Head of Sisera, Judges T 26. The beast i^ypointed for sin-tiicnng was to have hands hiid ^ the Head: this was a sign(tf

XH The Head is the subject of hnmility. When men have been aoch aflbcted with some great ^, they put earth upon their Heads, 1 Sam. iv. 12.

XIY. The Head showetii the ptitest fiigna of pity and sympa-%td the poor, dutressed, and af-^cted members.

world aad since. 1. He comforts them by good words and promises; he will not leave them comfortless, but will come to tliera. 2. He ossttreth, that he would send another Comforter, the Holy Spirit. 3. He prays the Father to take them into his care and protection. 4. He cries out from heaven, when violence is offered to them: *' Saul, Sa&i, why persecutest thou me," &c., John ziv. zvi. xvii«, Acts ix. 4.

IISTAFHOB. PABALLTJi.

XV. The Head is the govern- XY. The Son of God, as Head of the Chardi, ing part of the whole man; the eyes, hath the government on his shoulder^ his members the ears, the hands, tlie feet, are all hear his voice, and keep his commandments, ani governed by the Head. his commandments are not grievous unto them.

XVI. The Head loves the body XVI. Jesus Christ loves his Chnrch, yea, allb's that belongs to it, and is concerned members. He died to save and redeem them, k night and day for its prosperity. shed his blood to wash and sprinkle them, and went

to heaven to prepare a place for them, and is con* cemed both night and day for their prosperity and welfare : he will come again from the&ct to solemnize the glorious marriage, and receive them unto himself, that where he is, there they may be also. " I love them that love me." " He gave himself, that he might redeem us from all iniquity.'* " He hath loved us, and washed us from our sins with Us own blood," Rev. i. 5. "I go to prepare a place for you. If I go away» I will come again, and receive you unto my Father, that where I am, you may be also."

XVII. The Head receiveth re« XVII. The Son of God receiveth reverence terenceandrespect,love and honour, and respect, love and honour, from the Church, from the body and the members. and all its members, when others despise him, asd

account him an impostor and deceiver. But the church says, he is the Son of God, both Lord and Christ, Lord of Glory, Lord of all the princes of this life, the Head of angels, the choicest and chiefest of ten thousand: "Whom having not seen, they love; and though now they see him not, yet believing, they rejoice with joy unspeakable, and fuU of glory," 1 Pet. i. 8. He is precious in thar esteem; Lis name is as ointment poured forth.

M&TAPHOB. niSPABITT.

I» The natural Head is joined I.- The Son of God, the mystical Head, is but to one numerical and physical jomed to many numerical and physical bodies: he body. is not only H^ of angeh, even of all principalitia

and powers, but of all men in some sense; and to the Church, and every true member thereof, in a more special and peculiar sense; " 1 would have you to know, that the Head of every man is Christ, and he is the Head of the Churchy the fulness of Him that fills aU in all."

II. The natural Head is joined 11. Jesus Christ is joined to the mystical Hes.!, to the physical body, by fleshly bonds by spuritual and more lasting bonds; as the bond and ligaments; veins and sinews, ofvoluntarychoice, of promise, and invisible uzuod-nerves and arteries, &c. *' Ye have not chosen me, but I have chosen yoa.

Because I live, you shall live also, that they also may be one, as thou, 0 Father, and I am one. I in them, and thou in me, that they may be made perfect in one."

lU. The natural Head is some- IH. The Son of God is never sick, but always times sick, being liable to many dis- in a capacity, not only to help his sick body on earth, tempers of very dangerous conse- but also against all disease; much more permanen! quence, as apoplexies, &c., and, . than the angels of God, dwelling where sickness being so, it cannot help the body. cannot approach: '* Neither shaU there be any

more sickness or pain."

IV. A natural Head doth many IV. But the Son of God is the Angel of God's times fall asleep, and so becomes in- presence, and made the Keeper of Israel, who sensible, and incapable of securing neither slumbers, nor sleeps.

its body and members, at that juncture of time.

V. A natural Head is weak, and V. The Son of God is not weak, wants no Wants help itself; for there is no help from other men, in respect of any arts or

METAPHOB. DISPABITY.

man so vise, but may receive addi- sciences whatsoever: for if the first Adam had dons frcrm others, and doth so in all such strength of wisdom and knowledge as to BTts and sciences: yea, the angels give names to all things, suitable to their natures, ibemselves have made known to them who 'was but earthly; much more the second by the church, the manifold wisdom Adam, who was the Lord from heaven. ** Hi of God, and are in some respects whom are hid all the treasures of wisdom and dorged with folly, knowledge."

VI. A natural Head may aflford VI. The Son of God cannot only afford suit-some small help to the body, but can- able help to the body, and members, but can bless 9Dt bles) what it affords. the help to them, bless society and communion,

bl^ss word and sacraments, bless lenitives and

corrosives^ rod and staff, make all things work

together for good, Hom. viii. 28.

ML A natoial Head may be VII. The Son of God, though he was hard

broken, dashed in pieces, and lose its laid to, and much struck at, by the powers of

pover of hdping the body, and mem- darkness, yet could they never reach high enough

^ to break his head, to dash him, and destroy his

power, (to help his people in time of need) but were destroyed themselves in the very attempt; " He spoiled principalities.** Whoso flbli fidl upon this Head of the comer, shall be broken to pieces. '* He bruised the head" of the eombatant. Gen. iii. 16.

VUL A natural Head may die VIII. The Son of God hath passed through nd lie by the wbHs. Where is then the gates of death, hath cQpquered him that had its lieip? the power of death, and can never die, death hath

no more dominion over him: he ever lives to mke intercession fbr the saints; fives for evermore.

INFEREKCE8.

L This showeth the great love and goodness of God in giving such a Head.

2. The great love of Christ, and his wonderful condescension in stooping so low, as tobeoome aHead to poor mortals.

3. What a happy condition the Church and members of Christ are in. (1.) Interested i& die same love widi the Head. (2.) Under the same degree of election with the Head. (3.) Allied to the same relations, interested in the same riches, and assured by nemben^p of the same life and immortality in the world to come: " Because I live, you M lire ako.**

4. Affords a very great motive to all men to seek union and membership with him, be-ttose as he is, so sludl they be also hereafter in the next state: " When he shall appear, te sbll be like him,'' 1 John iii. 2.

CHRIST A GARMENT FOR S ANCTIFIC ATION. **BtttpUye on the Lord Jesus, and make no provision for ihefiesh" &c., Rom. xiii. 14. In tills text are two parts:

1. An Act

2. An Object

I An Act, iJivaaa^t it is a metaphor taken from putting on of Garments, a phrase 3^ by the Apostle, often in reference to the new man, Eph. iv. 24. In reference to the ^iritoal armour, Eph. vi. 11. In reference to acts of mercy, Col. iii. 12. And here, in i^ereott to the application of Jesus Christ, in respect of sanctification. From the scope of ^text it IB evident the apostle intends Gospel holiness: he presses the saints at Rome to

* gt^Uy life, and not only to walk holily, but to draw all power of holy walking from

* briit, so as to be clothed with the virtues and graces of his Spirit.

CHBXST ▲ 6ABUENT FOfi SAKCTI7ICATI0N.

[book U

METAPHOB.

PABALLEL.

I. The Lord Jesus Christ is a cover for the soul, every man'snakedness and deformity appears that hath not on this spiritual Garment, Rev. iii. 18.

II. Naturally we have no righteousness, that is either accepted of God, or a suitable cover for the soul, Bom. iii. 12; this spiritual Garment is wrought by the Spirit, and made fit for us, Psal. adv. 13,14.

lilt The Lord Christ is put on for a Garment or spiritual clothing, by those nations and people only, where ChrisSuiity is received, and not by many there neither; some are like brutes and heatlienish people, naked, without Christ and true holiness, Ifott. vii. 13,14» Luke ziL 22,

IV. Before a man can put on the Lord Jesus Christ, and be clothed with the Garment of holiness, he must put off the abominable filthy cloaks, and covers of wickedness, he must be str^t of his filthy rags, that he may be clothed

with the Spirit and graces of Christ, " Put off the former conversation, the old man, and put on the new man, which after God is created in righteousness and true holinees,^ Eph. iv. 22, 23, 24, Col. iu. 8.

V. By putting on of Christ in a way of fiuth and holiness, the soid is defended, from the checks and smarting pricks of conscience, from the fiery darts of Satan, and firom the killing power of the law, and the wrath of God, Acts xxiv. 16, Eph. vi. 11, 2 Cor. iii. 6.

YI. This blessed Garment keeps the soul warm; hereby saints become fervent iu spirit and zcMsJously affected. If we have any spiritual heat in us, we must attribute it to Christ; naturally we are as cold as that child was whea his spint was departed, 2 Kings iv. 34«

I. Garments are for the covering of the body, they hide nakedness and deformity.

n. Garments come not naturally, but are prepared and made fit for us.

in. Garments are worn only in some countries, by civilized nations andpiBople; some barbarian and hea-thexush men and women go naked in some nations.

IV. Before new Garments can be put OB, the old, defiled, and overworn Garments must be put off.

V. Garments are of great utility in respect of defence; they secure us from the pricks and scratches of bushes and thorns, and from many bruises and rubs, and other hurts, which nakedness exposes to.

YI. Garments are for keeping of the body warm: (what should we do who live in cold countries, were it not for clothes and useful Garments,) *^ She is not fearful of the snow, for all her household are clothed in scarlet"

Yn. Garments tend to the preservation of health; the neglect of put-tinff them on, many times brings sick-imL sometimes death.

Yn. The graces of Christ and true holiness are the only preservative of the inward man fiH)]a api-ritual sidmess: by putting them on, and leaduig of a holy life, we abide in health; and those who neglect to put on these Garments, are exposed to all manner of soul diseases, which end in eternal death, Psal. cxiz. 11, Bom. viii. 13.

YIIL Garments are used for dis- YUI. The spiritual Garment makes a dktiiic-tinction, as: tion.

1. They distuinguish one sex from 1. Holiness distinguisheth believerB firom unbelievers, the godly from the wicked: " Who hath

another, the man shall not put on the apparel which appertaineth to the woman.

2. Garments also distinguish the several ranks and qualities of men, ** Those that are clothed in soft raiment are in king's houses,^' Matt. xi. 8.

3. By the habit or Garment we do distinguish the people of one nation from another, Zeph. i. 8.

made thee to differ from another ?" " If a man be in Christ, he is a new creature,'' 2 Cor. ▼. 17.

2. This prions Garment shows that the righteous are more excellent than their nei^boiir: as it was said of *' Jabez, he was more honourable than his brethren,'' 1 Chron. iv. 9, Prov. xiL 26; it makes it appear that the godly are Idng^a children, having princely robes upon them. Cor. iy. 8.

3. By a holy Christ-like conversation, the people and saints of God are known to be pec^e of another country, citizens of another dty, «* Ye are not of this world,"

BOOK a]

CHRIST ▲ OABMSNT FOB SANCTIFICATION.

391

XETAPHOB.

IX. Gannents are of a comfort-lUe and refreshing nature* and of aoeileat gae to them who put them on.

X. Garments answer not their end in makmg, neither are they of use tin put on.

XL Some sorts of Garments were BgmficadoQS of grief and sorrow. Ibrdecu putonsM^kdoth, so in Joel 113.

ue ebtfaed with hnmility, 1 Pet. y. Xn. Garments were idso used to tBtify j<pr; as appears in the case of & prod^: << Bring forth the hest XDbe, and pot it on him, and put a licg on his hand," Luke xv. 22.

5.

PARALLEL.

IX. This spiritual Garment is of a most excellent, sweet, comforting, and refreshing quality, the virtue whereof is not, cannot be felt, nor apprehended by unbelievers.

X. Men put not Christ to that use for which he came into the world, till they put him on for Sancti-fication and holiness, neither will he be otherwise of saving benefit unto them; ''Hethat believeth not; shall not see life;'' ** Without holiness no man shall see God," Tit. ii. 14, John iii. 36, Heb. xH. 14.

XL Such as have put on this Garment, do abundantly demonstrate their great sorrow and grief for sin; " Godly sorrow worketh repentance," 2 Cor. vii. 10, "Ye shall be sorrowful," John xvi. 20. All such as put on Christ to Sanctification,

xn. Such who are clothed with the robes of righteousness, have on them the beautiful Garments of salvation, Isa. Ixi. 10,11, which signifies, that they above all, have cause to rejoice; hence, saith the apostle, " As sorrowfixl, yet alway rejoicing," 2 Cor. vi 10, " Rejoice in the Lord al-nj, and again, I say, rejoice,'* Phil. iv. 4, 1 Thess. v. 16.

XXTAPBOB.

I Material Gannents are made If D&n.

n. Other Garments consist of Batter, and are of such or such ex-tenal shape, according to the party kidwm they are made.

m Other Garments may be ki|^ with money, and those Ukdy ^hiTB most ot it, have the best nbea.

DISPABITT.

L This Garment of holiness is wrought by the Spurit of God.

n. This Garment consists of grace, divine virtues, and spirikual qualifications.

IIL This Garment may be had without money or price; it is true, Christ speaks of buying, Ac., white raiment, that buying is free receiving : the prophet explains his phrase, Isa. Iv. 1. No man hath any thing of worth or value to give kit; the gift of God cannot be purchased with money; the poor in spirit are b^r dodied than the ridi.

IV. This Garment renders a man or woman lovely in the sight of God. '* The ornament of a meek and quiet spirit is in the sight of God of great price," 1 Pet. iii. 4.

Y. This Grarment the more and longer it is used, the better and more excellent it is: use makes perfect in godliness as well as in other cases, Heb. V. 14, 2 cSr. vii. 1.

YI. This Crarment, (viz.) the robe of righteousness, is never to be changed nor put off day nor night, winter nor summer; we ought to be good and virtuous in sickness and health, at all times, in prosperity and adversity; '*Itis good always to be z^dously affected in a good thing," GaLiv. 18.

yn. This Garment, Christ and holiness, as a man cannot dispose of it unto others, so he ought not No man hath so much grace as to funush his friend with it; the *' Wise virgins had no oil to give to tlie foolish," Matt xxv. 9, ''What thou hast abready, hold &st till I come," Rev. ii. 25.

IV. Material Gannents render a tti (ff woman amiaUe only in the

■glttofmaa,ftc

V. Other gannents are the worse fe wetting, hj long and often using the J will decay.

TI. Other Garments at certain ^es are to be put off, or may be ^''^l as light or thin Garments ftr soomer, and more sabstantial for

winter, tc

^H. A man may part with or ye of other Garments at his ^ore as he thinks fit, to his ^^^ or to such as want clothes.

INFBBENOSS.

h We may fiom hence admire the excellencies of the Lord Jesus Christ, he is life, be is meat, hidden manna, be is drink; yea, he b all in all, and provides all for beUeren.

n. It shows the miserable state of those that are without true holiness; such are naked. Now a naked man is exposed to the reproach of every eye, his shame appears to all; nakedness lays open to every storm, every shower wets, thorns prick them; piercing aoJ nipping winds make those diat are naked to shrmk. The unconverted sinner bath th& continual pricks and terror of his own conscience, and shall thereby be filled with horrvi and shame; much more when the arrows of the wrath of Gro^ begin to fly about his ears.

III. This demonstrates, that wicked men are mad, or b^de themselyes. None kt distracted and barbarous men reject clothing. Sinners will have none of Qnist, tboa^a they are naked without him; they will not put him on, will not be persoaded to carer their shame, turn &om their evil ways, and accept of a robe of righteousness,

lY. Observe, that none are so w^dl clothed, so richly arrayed, as believers, as the godly and faithful in Christ Jesus.

y. Here is good news for the poor, and such as are naked; here is a glorious Garmesi ready, if they will put it on.

VI. That the ungodly would be persuaded to put on Christ.

Ques. But some may say, what is it to put on Christ ?

Answ. I. Christ is to be put on for justification; but m that sense those saints at Home had put him on before.

2, Christ is to be put on by way of imitation; this refers to sanctification: we must follow his example in his holy and gracious life; we must apply his righteousness £or cut justification by faith, and walk by Uie glorious pattern he hath left, to teach us to en press his virtues and excellendes in a course of sanctification, and new obedience."* 1^ Christ be not put on in both these respects, he will profit none to salvation.

Vn. What will become of them, who mstead of putting Christ on, and followiDg cl him, put the devil on; and instead of expressing his excellencies, they expieas the vice> of the devil, and abominations of their own hearts ?

Vin. From hence let saints be cautioned, from defiling of their Garments; a sm^l spot is quickly seen in a white vesture. Those only who defile not their Garments, Bbll •* walk with Christ in white," Rev. iii. 4.

Lastly. Let all take heed to keep their Garments, for otherwise men will at one timu or other see their shame, Bev. xvi. 15.

CHBIST A LAMB.

" Behdd the Lamb of God r John i. 86.

'' As a Lamb mthoui hUmish;' &c, 1 Pet. i. 19.

" / beheld, and h! a Lamb stood ttpon MoutU Zinm!* Ac., Bev. ziv. 1.

Ih the two first texts the Greek word is ofuw^, compounded of aprivaiivmm, andfAiM fobuTy which signifies strength: that is, not strong. The article o (as Erasmus hath i^ served out of Chrysostom and Theophylact) isemphatical, distinguishing him from the typical Lamb; and denotes also relation, for it puts in mind of the prophesieB of Isaiah anil others, used Acts viii. 32. The word in liev. xiv. 1, is «ffioy, which is a diminntire 4 ofvo , and signifies Agnellus, a httle Lamb, f tenet adhuc et inmaturus^ tender, fte.. Join

L15.

How, and in what respects Christ may be called a Lamb, ^ follows.

* See Ckriti iketainCi Wedding*garmenL

t Gent, uiEarm,

% GhrUimt voeainr Agnu» propter hmoleiionem pro peeeHit Muu wumdifaeUtm, pum ut tfpi prs^ fiifmarunt Agni in F. T, immolaii ; turn pnopter memuetrndifum, paHetUiam, umoeenHam, keiuieentigm, j^c, GlauiQS.

CHRIST A LAMB.

393

METAFHOB.

PABALLEL.

I. Thb Lamb is a very mnooent andhannksscreaitiire. BulUnger calls itasymbolof ionocency. It doth no VTDDg or iiijiirj to any.

n. The Lamb is made a prey of aod often worried by dogs, wolyes, and other evil beasts.

m. The Lamb is a meek and paUent eieatiire» bearing wrongs, not sedoDg revenge npon them that stxike and abase him.

I. Jssus Chbist is of a sweet, quiet, and harm-less natore and disposition: "Such an High-priest became ns, who is holy, harmless, undefded, sep-arate from sinners/' &o, Heb. viL 26.

EL The Lord Jesos was preyed upon by devij^ and wicked men, who continually worried him like hungry and blood-thirsty wolves, lions, and ravening beasts, whilst he was upon the earth, Matt. iv. 2,3.

IIL The Lord Jesus with a meek and patieAt spirit bore all those vile and grievous wrongs, contradictions of sinners* and horrid blaspbq-mies, in the days of his flesh, without seeking the least revenge upon them. Austin saith, he is

eomiMred to a Lamb because of his mildness, Heb. xii. 3, Matt zxvi. 53. IV. The Lamb is silent when IV. The Lord Christ was silent, when he was

boil^t to the slaughter, doth not led to be crucified: '* He is brought as a Lamb

to the slaughter, and as sheep before her shearers is dumb, so he opened not his month." Isa. liii. 7. " He did not cry nor cause his voice to heard in the street."

V. Christ is the delight of the Father, very lovely in the eyes of saints and angels; nay, what was said of TUua Vespasian, may fitly be spoken of Christ, *'He is the delight of mankind/' Prov. viiL 30, Isa. xlii. 1.

VI. Christ was abundantly satisfied to become anything, and do whatever the will of his Father was, though it was to be abased so low as to be bom of a poor virgin, to live in a mean condition, and to have nomere to lay his head, whilst he abode in this howling wilderness, Heb. X. T, John X. 15,17.18, Phil. ii. 7, 8.

YII. Christ was ordained of God to be the food of our souls; and there is no meat so sweet, or is so much prized by the godl^, especially when they first receive him byfuth, as this Lami). " My flesh is meat indeed, and my blood is drink indeed," John vl 55. Whosoever hath

frd spntnalfy on Christ he desireth no better dainties. VIIL The Lamb was appointed VIII. Christ, the Lamb of Ood, is our only

under the law for saoifice, it was sacrifice. He was then taken from among men,

separated from sinners, truly man. He was a Lamb without Uenush, no a^t or stain of sin could be found in him. He was slain or offered up upon the cross, to make an atonement for the sins of his people; and Ids blood must be sprinkled or applied to our consciences by faith, H^. viii. 26,27,1 Pet i. 17,18,19, and Heb. xu. 24. IX. Christ enriches all that have interest in him, or can lay claim to this Lamb; and his righteousness is for our clothing. Ko money wiU pass for current (as it were) with God, but Jesus Christ. He is the saint's treasure; their

cry, or complain, nor strive, as other oeatures do.

V. The Lamb is a lovely and rery defightfiil creature; hence Umh*i^ifi£e is compared to it, 2SaiD. xiL39 4

VL The Lamb is a contented mtaie: kt the shepherd put it into what pasture he please, it gnimUes not, but seems very well atisfied.

Vn. The Lamb is a dean beast, viiose flesh God appointed for food, aod the flesh of no beast, is more gsserally prized, especially at its fizst ooflung, than Lamb.

to be taken oat of the flock, to be vrered from the rest, to be lolled I he-Lamb, and without spot, was to be offered up to make an atone-11^ and the blood to be sprink-led,*c.

IX. Lambs are very profitable creataies, they enrich their own-^; their fleece and skins are good for dothing. Abo thei* ^Bfloey of the ancient Patriardis

* ^ vp ChaUak, Nummm, iexla pars Denarii, Gen. zixAi. 19, Job xhi. 11, Josh. xriv. SS. Knmmiu. ^9^'^ w^ si^natus, doth signify both money and a Lamb. Lei^h, CriL Sae,

SM

CHRIST THE PEARL OF GREAT PRICE.

{^Boosa

METAPHOR.

was called a Lamb, because the figure of a Lamb was on it. Abraham bought a field for an hundred pieces ci fiSver or Lambs.

X. The Lamb is a small creature to other beasts, therefore the Hebrews call them nsnop, Aben-Ezra apud Jobum, ten^lam Pecudem, vel AgneUum interpretatur :^ a small sort of cattle, or diminutiYe Lamb.

There are several great disparities them, and only take notice of two or

PARALLEL.

estate and inheritance lies in Christ: ** But of hb are ye in Christ Jesus, who of God is made ma us wisdomandrighteousness,*' &c. Isa. zly. 24, Jex. xsm. 6, and xxxiiL 16, Rev. xix. 8,1 Cor. L IQ, X. Christ made himself of no r^ntation. In respect of his humanity, he is called a wom, z^ annotators expound that in Psal. zziL 6, " I aa a worm, and no man, a reproach d men, aiui despised of the people.'' He was small and des(iis-ed) in the eyes of the great heroes of the earth.

between Christ and a Lamb, but we shall pass by

three.

INFERENCES.

I. If the Lord Jesus was such a harmless, innocent, silent, and delightful Lamb, bow doth this set out and aggravate the horrid sin of the Jews, and others, who put him tu death!

n. And how doth it magnify the love and pity of God to us, that he should be pleased to part with this precious Lamb out of his bosom, to be made a sacrifice for oar sins!

m. From hence also we may learn how to live in the world, not to be high-mindei and seek great things for ourselves. " Let the same mind be in you, that was also in Christ Jesus," &c. Phil. ii. 5.

rV. Let us make him our example, when under suffering, and in the hands of wickeil men " Who, when he was reviled, reviled not again ;" let usot seek revenge nor render evil for evil to any man. Bom. xii. 19, 1 Pet. ii. 23.

y. Moreover, let us be contented, as he was, whatever it pleaseth the Father to exercise us with, or in what pasture soever he sees good to put us.

VI. And since he suffered so willingly for us, let us labour (when called thereunto) to lay down our lives for his holy Name sake.

CHRIST THE PEARL OF GREAT PRICE.

•ill

" And when he had found one Pearl of^eai price, he sold aU thai he had, and bought d,

MaU. ziii. 46.

METAPHOR.

I. Pearls (as naturalists tell nsf) have a strange birth and original; it is the wonderful production of a shell-fish, congealed into a diaphanous stone. The shell, which is called the mother of pearl, at a certain time of the year, opens itself, and takes in a certain moist dew, as seed; after which they grow big, till they bring forth the pearl.:(

II. Those that would find Pearls must search curiously for them, and resolve to run through many dangers, among those huge and

PARALLEL.

I. The origmal and birth of Christ is wonderful: God manifested in the flesh is the admiration of angels ; a virgin (the mother of this pearl according to the flesh) being overshadowed with the Holy Spirit (which is compared to dew) conceived, and when her time vas come, travailed, and brought forth Christ, tk pearl of gieat price: " And the angel said usto her, the Holy Ghost sludl come upon thee, aaJ the power of the Highest shall overshadow thee/' &c. Luke i. 35.

n. Those that would find the Peari of great price, must search and seek after him diligentl), as for hid treasure; and must resdve to pass through all the troubles and difficulties that at-

♦ Leigh Qrii. Saer. Job xlii. 12. f Pfivy, lib. ix. cap. 3^ J Meperutnfur im

ex tore caUiti certo enni tempore httutto producta, velftoriivt naia*

m^MU

BOOK n.]

CXOtlST THB BEABL OF GREAT FfilCB,

395

METAimOB.

terriUe monsten of the sea, saith Pliny, Ub. ix. c^. 35.

III. It is not an easy thing to &id Pearl; very few know where to seek for it» it lying nsu^y at the bottom of very deep waters.

IV. Pearls are things of very great worth: *' Tlie richest merchandize of all,and the most sovereign commodity throaghont the whole world, are these PearU." saith Pliny, lib. ix. cap. 35. Moreover, he teUs us of one Pearl that Cleopatra had, which was valued at sx hundred thousand SeaterHi; hence men will part with aU for PeaiL

Y. Yet» notwithstanding, many men and women do not know the worth and value of Pearls, and hence they, through ignorance, esteem them not above pebbles; swine tread them under their feet, they value peas above Pearls.

VL Pearls have a hidden virtue in them; though in bulk but small, yet in efficacy they are very great.

Vn. Pearls are of a splendid and oiieatal brightness; for which reason the Greeks call them yMfya^irns^ a nitore tptauUnte; their beauty is as moch within as without.

Yin. A Peari is round, which is as emblem of eternity, it hath no end.

IK. Pearls are firm, strong, and weU-compact, so as fire cannot con< nme tlwm, nor ordinary strength break them.

X. They need no other riches, that find a Pearl of great price and Tslne; they are made for ever, as the proverb is, in respect of this ^odd.

XL Pearls are a rich ornament: nch as have precious Pearls in their ean, or zich strings of them about thdr necks, are looked upon as ho-Boorahle persons.

Xn. Pearl is a very rich and sovereign cordial, and is of excellent oae and virtue to prevent poison, to preserve natural strength, and purge melancholy.

PABAtLEL.

tend the way of true piety and godliness, Eccl. iL 4.

III. It is no easy thing to find Christ, and obtain an interest in him; many seek him where he is not to be found, in the broad way, and by the merit of their own performances; few they be that find this precious Pearl, Cant. iii. 2.

lY. Christ is of an inestimable value; may well be called the Pearl of great price. The worth and excellency of Christ £eu: exceeds the riches of both Indies, He is the rarest Jewel the Father hath in heaven and earth, moi:e precious unto believers than rubies, and all that can be desired cannot be compared unto him: " No menti<m shall be made of Pearl," Job xxxviiL 18. Hence the saints part with all for him, and do account the beet of earthly things but dung, that they may win Christ, Phil. iii. 8.

Y. The Lord Jesus, though in himself he is so precious, and prized above all by the godly; yet wicked and carnal persons, by reason of that sordid ignorance and blindness that is upon their understandings, esteem him not above the perishing things of this world; nay, some swinish men prize their own beastly lusts above Christ.

YI. Christ hath a hidden virtue, most excellent in nature: though he seems weak, small, and despised in the eyes of the carnal world, yet he is the power of God to salvation, Rom. i. 10.

YII. Christ is beautiful, fiedr, and shining; his oriental brightness is far above the glorious splendour and brightness of the sun shining in his strength: *' He is the brightness of his Father's glory, and the express image of his Person," Heb. i. 3. Christ's beauty is as much within as without.

YHI. Christ, in respect of his Divinity, is from eternity to eternity, without beginning, and without end.

IX. Christ is called a Stone, a tried Stone, and sure Foundation; there is no fire can consume him, nor can all the powers of hell break or mar him.

X. They 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 graced and adorned with this Pearl, are the most renowned and honourable ones in the world: ** The righteous are more excellent than their neighbours," Prov. xii. 26.

xn. There is no cordial to a disconsolate and drooping spirit like Christ; the virtue of his blood, and the comforts of his Spirit, revive immediately the sick and fainting soul. It is he that keeps us from the poison and venomous sting of the old serpent; that strengthens us, and purges out all our corruptions.

i&z i^AMx OF drntiST like fo nE<3i6u8 omf memt.

[book n.

SDIILE.

npon the place; as also a free com* manication of it.

PABALLEL.

him and he is free to part with them, or communicate of his fidness unto us, Ck>L iL 3, Jobs i. 14,16.

SIHILE.

I. All natural Ointments are of human composition, they are compounded hy men, hence called the Ointment of the apothecary, Ecd. z. 1. God created the materials, man learned the skill of using them.

II. Natural Ointments are of great value, but their worth is known and may be computed; Mary's box of precious Ointment was valued, but at or little more than three hundred pence.

in. Natural Ointments will not keep their value; the most fragrant of them in the world, will, though kept never so closely, and carefully, in time corrupt and lose its savour: *'Dead flies make the Ointment of the apothecary to send forth a stinking smell."

tV. Other Ointment is of a wasting nature; take but one drachm out, and there is an abatement, and 80 by little and little it will diminish, and shrink tiU it comes to nothing.

V. Other Ointments are only good for the body; one sort plea-seth the sensual part, and another makes the face and skin of a man to shine.

YI. No one kind of natural Ointments hath all excellent qualities in it: some may be of a fragrant smell, but not healing, others may be good for healing, not of a fragrant smell.

Yu. A person may be anointed with precious ointment, and in a little time lose all the soent and savour of it

YIIL The effects which axe wrought by other Ointment, are not quick and sudden, cannot heal, cleanse, nor make the &ce smooth and beautifiil in a moment: the virgins that were to delight the Persian King, must be anointed six months, before their beauty was perfect, Esth. ii, 12.

DISPABZTT.

I. But this spiritual Ointment was not made by man; the Divinity of Christ is from erer* lasting, not made, nor created; and bis hnman nature was filled with the Spirit; he was anointed with the oil of gladness above his feUows, thst so he might pour forth his sweet and sacred one-tion to his saints, Beb. i 8.

n. The Lord Qurist is of inestimable woxtb and invaluable; all the pearls and diaaiondi in the world are not worth tlie least drop or dndm of this good and precious Ointment: those that have it, would not part with it for ten thousands of rivers of oil; one drop of it infinitely exceball the choicest Ointments in the worid.

III. The duration of this holy Ointment is sodt, that it will never decay; Jesus, and the gnce of Jesus,is incorruptible; he is as sweet, as fragiant, and of the same virtue he was in Abraham's sod Abel's time; and so will abide for ever; for he is without beginning ornend of days: nothing can get into this precious Ointment to make it ansa-voo^ to a gracious soul; the cross itself is sweet in bun, Heb. vii. 8, and xiii. 8.

IY. Jesus Christ hath anointed thousands of the godly in all ages since the beginning, and yet the vessel is as full as ever; it is always poozu^ forth, it ever runs, yea, and that freely too, yet the Ointment doth not diminish; there is not ia him one drachm less than there wasattheb^inniog.

Y. The spiritual Ointment is for the suppling, cleansing, and healiog of the soul, it causes an internal beauty, and puts a lustre on tiie inward man; which Chod and holy angda delist in, 1 Pet. iii. 4, Ezek. xvi. 13,14.

YI. All excellencies meet together in Quist, there is nothing that is of use, profit, jtosoie, or delight, but is to be found in 1dm, yea, and that

in the highest degree.

YU. He that is anointed with this Ointment will smell of it as long as he Uvea; there will ^ some savour of Jesus Christ remaimog. thooghhis lips and life may not be always alike, sweet and fragrant.

YIIL Such are the effects and powerfid operations of the Lord Jesus Christ, (this apiziw Ointment) that no sooner he touches the blind witii

his finger but they see; and the lepers are deansed at a word of his mouth. Matt vni. 2, as soon as ever one drop of his Ointment is apjAed, by fai^ to the soul, the effect follows; one moment is sufficient for Christ to accomplish his wori^, though he doth notabraya w^ so ^eedily.

DISPABITY.

IX. A very small quantity of IX. A very small quantity of this spiritoalOint-

other Ointment doth but little good, ment doth wonderful things; the least measure of

nor woiketh but small effects, whether true grace, hath glorious and marvellous effects,

&r healing, beaatifying, or perfum as it is spoken of faith, though it " be as small as

log: one drop will not perilume a a gtain of mustard seed,'' yet ftc, Matt ziiL 31,

wbi^ room, Ac See Bobertson. a Httle of this Ointment peirfumes the whole soul,

house, and family of a saint.

APPLICATION,

From hence yon may further take notice of, and admire the excellencies of Jesus Christ, in that he is compared to all things that are good, pleasant, and delightful; well may he be called Wond^fiil: 01 how wonderful and pleasant is that precious and good name, that is composed of so many excellent things, Isa. ix. 6.

2. This ^ould draw our hearts towards him, make us love him and delight in him, and long, and desire after him; " His name being as Omtment poured forth;' it follows, '* therefore do the virgins love thee," Cant. i. 3.

3. TMs also demonstrates the excellencies of his grace! it is the graces of Christ, that Bttke hhn be compared to Ointment poured forth; his sweet Ointments are, as one ob* serves, his meekness, patience, and holiness, &c.

4 The special graces of Christ, as appears from hence, are not communicated to all; the holy Ointment under the law, was only for consecrated things and persons; the elect ud holj priesthood of God, only have the name of Christ, like precious Ointment, poured cm, ZedL iv. 12. Christ empties himself only to those golden vessels, though common gnces are communicated to all.

5. We may from hence infer, how unsavoury all wicked men are in their persons and services that have not this good Ointment upon tiiem; their hearts, lives, and ptayers, and aU they do, stink in the nostrils of the Lord, being Hot perfumed by Jesus Christ: "The saicrifioe of the wicked is an abomination to the Lord," Prov. xv. 8.

6. This teacheth us, how to keep our souls sweet; sin, the world, and the devil strive to make them lose their savour. Therefore pray every day for a drop or two cf this Ointment to sweeten your prayers, meditations, and tU your holy duties: and be sure to cany Christ in your hearts, lips, and lives, and this will make you lovely, and cause jfn to shine wherever you come.

7. When yon smell of any perfiime, think of this predois Ointment, that perfumes hesvea and earth.

8. If you axe sad and disconsohite, you may know whither to go, it is this Ointment tbt cheers, revives, and maketh glad every drooping Christian.

9. Are yoa troubled with hardness of heart, or any swelling tumour ? why then with ipeed, get some of this mollifying Ointment.

10. Be sore to ascribe all true softQess and brokenness of sphit to Christ and lusgood Ointment.

11. He that will be beautiful, must not be without this Ointment

12. Get store of it, to perfume your house, and pray that your wives and children Bay have store of it poured npon them.

13. What a mercy is it, to have this good Omtment by us, and laid up for us, seeing veare 10 subject to be unsavoury, subject to wounds and sores, and other diseases, wUdi tluB Ointment cores efiBBCtually I

CHBIST THE BELIEVER'S FRIEND.

'' This is my Frieni;* Ac., Cant. v. 16^

dnusT IS the church's Friend, and consequently the Friend of every gracious seul; a Frieod that sticks closer than a brother; not only compared to a Friend, but he is really «>: the believer can bear testimony of it by experience. This shows the happy state of tbe chun^ and of all true Christians, Christ is their Friend. Now to take in the sweetness of this text, it is requisite to Squire into the witiire and property of a true Friend, <ad trae fcieadsUp.

CHBIST THB BELIEVER'S FBXEND.

[nooz n.

SIMILE.

PARALLEL.

There are four tbings to be considered, requisite to true Friendship.

I. Knowledge among men; true friendship cannot be manifested, and maintained without it, &c. It is more than common, it is peculiar: speculative knowledge doth not always bespeak friendship, for true friendship requires peculiar knowledge.

II. Union is also requisite; there can be no true friendship, till the enmity amongst men be removed. What Friencb were Jonathan and David, they loved one another as their own soul 1 " Can two walk together except they be agreed ?" Amos iii. 3.

III. Intimacy and true friendship, causeth frequent access one to the other: this tends to make people to be of one heart and one mind.

IV. Love and affection, this layeth the surest foundation for friendship.

I. Christ knows his people, not only with & common, but a particular knowledge ^ yea, aai he hath instructed tl^em in the biowledge (^ himself, that they might not only know tbtk Friend, but that they might endeavour to keep up, and highly prize friendship with him, Jobs X. 27, and xiii. 18.

n. What a blessed union is there between Christ and his people ? I Cor. vL 17; anditisrf his own procuring; as the heart of Jonatbn was knit to the heart of David, even so, and much more, is the heart of the Lord Christ united to his people,—^for the love of Christ dotii very much transcend the love of all others; the pecple of Christ should also have their hearts knitts him, Eph. ii. 14, 15, 16, compared with Cast ii. 14

ni. Intimate acquaintance with the saints, Christ doth really delight in; and saints sh(HiU really delight in it also, 1 John i. 7.

lY. There is true love between Christ and his people, which makes those acts of friendihip very cordial and desirable.

Now to speak to the nature and property of a true Friend.

I. A true t'riend loves heartily ; Cold friendship is the daughter of feigned affection: love is the abundant overflowing of desire, which cometh to the party beloved, swiftly and joy-ihlly, but departs slowly and sorrowfully.

U. A true Friend is very needful : what man living, though never so prosperous, but sometimes he wants a friend? David, though a great man and a good man, yet his Condition required Friends, and he had them, and prized them, viz., Hushai, and Zabad, 2 Sam. xv. 37, 2 Kings iv. 5. The centurion was a great man, yet had his Friends, and used them, Luke vii. 6.

ni. He that is a Friend indeed will make his Friend's case his own; this did Job; if afflicted, he is afflicted with him; if prosperous, he rejoiceth, Job xxxi. 17. Where Friends are kind in love^ there sorrow is easily showed.

I. Jesus Christ is a cordial Lover; as he lovel 80 he speaks, and as he speaks, so he loves; Christ's love is an abounding and abundant lore to his, he loves freely and heartily, and hath given evidence of it; and though his love be som^imes eclipsed, yet it is not wholly removed: "He having loved, loves to the end," John xiiL 1.

IL Christ is the most neoesaaiy Friend, be b of absolute necessity; it is possible to lire comfortable in ike world, though a man haib bat few friends, and to die happOy, though a man hath not one fViend in the worid, having Christ; but living and dying wil^nt Christ, thou art, and wilt be miamUe; multitades d earthly Friends and acquaintance will nott cannot save from hell, but if Christ be tlij Friend, he will, John xvii. 3.

in. This is evidently seen in Christ The text tells us, he did not only sympathize wifii them, " But saved them,** Isa. Ixiii. 9; he is said ** to be touched vrith the feelmg of our infirmitiesr Heb. iv. 15, Zech. ii 8; whatever wrong is done to his people, he takes it i» done to hbiself; if any raise a quarrel against them, he will Bsgage himself therein, Acts ix. ^ 5| Isa. Ii 22» 23.

1 .^

^-

DOS n.]

CdRISt TtfE BELIEVEB^S I^RIBKD.

401

A FJUlCin).

lY. A tme Friend doth what he an to keep np the honour and repa-tation of his Friend; he speaks for htm, and acts for him, where, and wheo he cannot for himself.

Y. He 18 most desfarable; no vise man will choose to Mve without Friends, althongfa he hath plen« ty of ricbes; man is a social crea-tare, and, therefore desires to seek friendship.

YL A Friend indeed will give demoBStntion of his love and friendship. 1. He will study his wel&re. 2. He will speak to promote it. 3. Ht will act to effect it

YE A Friend indeed gives his Friend a room in his heart; the s^ of him is pleasing to the eye, aad the thoughts of him delightful to tbeheazt

Vm. A true Friend is always retilj to impart his secrets to those tk are his Friends. This is a ((reit reason why men do so prize frifsdshi^, thai they may freely ^^sdose their secrets and their lieartB one to another; it is a cer-^ note of friendship to impart secrets.

IX. A Friend will not spare pains Bw cost, nay, will adventure upon gteat hazards, to help him whom ^ lores. Others may promise what t% mean net to perform; hut a taie Friend, if able, will surely P^nn all, or more than he pro-Bises.

X. He will not do any thing to fe wrong of his Friend, or justly to P^cbse his displeasure, because he P^zeth the tove of him whom his t^Mm runs out after.

PARALLEI*

IV. Such and a much better Friend is Christ. The members of Christ's spouse have been stigma-tized by the enemy, for heretics, and many other ways; but Christ hath stood up to vindicate then: wrongs and innocency; he hath spoken- for them, where, and when they could not speak for themselves ; he had his Gamaliel hi the counsel.

v. Such a Friend is Christ, most desirable. One that is acquainted with Jesus Christ, esteems his friendship, so Paul: " Who accounted all things but loss for the excellency of the knowledge of Jesus Christ," &c. PhU. iii. 8, 9,10.

VI. Even so Christ hath given full and perfect evidence of his love and friendship: his thoughts are about them, nay, his words and works are all for, and in behalf of his spouse, PsaL czxxix. 17, Jer. xxix. 11.

VII. So Christ, Isaiah saith," He laycth them in his bosom; he loves to hear from them, rejoiceth t J see them," Isa. xL 11, Cant. ii. 14 And indeed a saint cannot be satisfied short of a room in Chrisf s heart: John was said '* To lie in Christ's bosom,'* John xiiL 23.

Vin. Even so doth Christ, and it is according to promise and experience. To lie in the bosom of Christ, denotes union, intimacy, secrecy; this is that whicn makes believers so much prize Christ; saith God, ''Shall I hide from Abraham the things that I do ?' Gen. xviii. 17, Psal. xxv. 14. It is encouragement to saints to lay open their hearts to Christ.

IX; Herein Christ doth also perform the part of a Friend; for he will neither spare pains nor cost, and hath adventured upon the greatest hazards, and all for the love he bears to his people; nay, he has not put them off with bare promises, but will perform them to the utmost; he usually out-does his promises.

X. Even so Christ doth nothing to injure his, nor justly to provoke them, or purchase tiieir displeasure ; the poor soul is ready sometimes to think such and such thin^ are against him, as Jacob did in the case of Joseph and Bex^amm. All his actings and out-goings towards his people j^^Us desire of theur love; hence he greatly praises and commends the love of his Ctech: "How fcir is thy love, my sister, my spouse," &c. Cant. iv. 10.

XI. He loves to be very familiar, XI. So Christ loves to be &millar, and there* ttd therefore is frequent in send- fore is frequent in conversing with his people,

witness his word. This familiarity is kept up by frequent converse and visits, and Cluist's vi* sits are as cordials to the hearts of his people. Job X. 12.

XII. So Christ's desire is to know the state of his people, to the end that he piay evermore sup* ply them; not but that he perfectly knows their state, but to make them sen»ble to declare it, as

2 D

to or oonversii^ with him whom ^ lores: he defighto to give his feadsTiats. ■

Xn. A true Friend is inquisitive into, and desiieth to know the f2te of him whom he loves; not "^y that he may know it, but

CHBIST THE BELIEVER'S FlUEND.

[book u.

A FRIEND.

PARALLEL.

knowing of it, if in trouble, that he may redress it.

Xin. A true Friend wDl not suffer him he loves to lie under mistakes or sin, because he knows it will turn to his blemish and great disadvantage, and therefore in love, will tenderly admonish, being grieved to think that he shoidd be so ensnared: and this is according to the mind of God yea, and it is according to the desire of the godly; such reproofs 80 given are a great demonstration of fiiendship. Lev. xix. 17, Psal. cxli. 5. •

XIY. The counsel of such a Friend is profitable, and should be acceptable, in prosperity it is safe; in adversity, it is sweet; in sorrow and misery it is comfortable, it usually mitigates sorrow and augments comfort.

XV. It is the property of a true Friend, to be much troubled and concerned at the absence of such whom he loves, and nothing more sweet than the meeting of Friends after a long absence i as appears by Joseph and his brethren at their meet-^ ing, when they knew one another, Gen. xlv.

XYI. It is a great trouble to a true Friend to see his love and friendship slighted; yet he will not easily withdraw his love, but labour to pass by many offences, and unkindness.

XVn. A true Friend will not suddenly or easily hear any evil re-port against his Friend.

feet knowledge he hath of them, and gently, for their profit, Heb. xii. 8.

XVin. If he be sensible of any combinations against him, he will speedily disclose it, as Paul's Friends did touching the combination of the Jews, Acts xxiii. 14, 20, ftc.

XK. A true Friend greatly re-joiceth in the prosperity of his Friend, and cannot but be troubled by such as would rejoice at his ndn.

he did to the poor blind man, Mark x. 51; even so he will not suffer his people to lie under sb, because he knows it will turn to their disadvanUg?. XIII. Even so Christ will not suffer his peo^e to lie under sin, he knows it will turn to tkir disadvantage; 0 how is he concerned when thej are ensnared I which doth signify his great tnc-ble, and therefore gives friendly reproofs m\ admonitions in order to reclaim them; and believers have found his reproofls to be peculiar acts of friendship: "I know thy works, thac thenkst a name to hve, and art dead,—^I have not tod thy works perfect before God,** &c. Psal. cxix. 67, 71, Rev. iii. 1, 2.

XIY, 0 how profitable is Christ's comfort; It teacheth them in prosperity to carry it hnmUy; in adversity, to carry it contentedly; in tbe midst of theur sorrows and misery it comforts them; this is that which above all things assuageth tbe believer's grief: hence it is that believers so mneh prize the counsel of Jesus Christ, PsaL idix. 19, xvi. 7, and Ixxiii. 25.

XV. Even so Christ loves to hear from las people, and is concerned at their silence; tbey are always welcome to him, he takes tbeir absence unkindly; and afterwards when they come to visit him again with the acknowledgment of their miscarriages, 0 how welcome are they! Such a meeting is on both aides very sweet asd pleasant.

XVI. Even so it is with Christ, to see his precious love slighted. Ingratitude is a sin which is veiy offensive, it being a sin against truth and justice. Against truth, for it is in effect a denying of the kindness received; agsunst justice, which caUs for a rendering of something back in token of thankfulness.

XVII. SoChrist; he doth not (as I may say I take up every evil report, the devil, sin or wicked men bring against them: Christ will not take measures by their information, but by that per*

if they have done amiss, he will reprove them, ^

XVin. Such is the love and care of Christ W his people, that if any oonbination be agains^ them, he will give them seasonable informatiii^ of it, forasmuch as notiung can escape his larov< ledge, he being omniscient, &c.

XK. Christ, the believer's Friend, doth great] ly rejoice in the prosperity of his people, wbi<* is evinced fiiom his bouuty towaids them; H leaves them not ndthout counsel, without a gnide without comfort; but is large in distributing al|

oooK n.]

CBBIST tBF. believer's FRIEND*

403

of help to them, as may conduce to their prosperous supply, and he bath a severe eye apon sadi as either help on, or rejoice at their afflictions.

METAPHOR.

XX. He that is a Friend indeed will be faithful; such an one was Jonathan to David. He will not leave his Friend in straits, that being a time that calls for his help; and ^he hath any thing committed to his keeping, he will be faithful and careful, he will be tme to his trust, and keep safe that wherewith he is entrusted.

PARALLEL.

XX. Christ IB the believefs faithful Friend; he hath been abundantly tried, but never £uled any that trusted in him. He never left his, but was full of kindness to them in all their troubles, nor unmindful of those great concerns, committed to the charge of this their choicest Friend. ** Having loved Ins own that were in the world, he loved them unto the end," John xiii. 1.—'* Yet never* theless the Lord stood by me," &c. 2 Tim. iv. 17.

UETAPHOB.

I. Irieodship amongst men is usoallj oocaaoned £eom the suitable-Kss of the object: man with man ksmtabhi for aaaociation, and this a the great moviqg cause of then: frieodaMp; not man with another creature, or rarely a king with a b«ggar« or a courtier or statesman with an illiterate country-man, as the subject of his blessing, or object of his Might.

n. XTsnilly they apprehend something of merit in the person on whom they bestow theur friendship: either it is deserved by the good they see in him, or may be requited by ^e help they may receive firom him; itis possible and nsefnl for a poor man to be asefiilto aikh man,and the weakest, to him that is strong.

UL No sadi Friend hath done so much, hot it is known, and may bededared. Christsaith, "Greater k>ve bath do man than this, that he lays down his life for his Friend;" wberan thdr love is plamly seen, and may be comprehended.

DISPARITY.

I. But Christ grounds not his friendship here, there being in fallen man no suitableness of asso-ci:ition; man being polluted, angels might be thoiight much more suitable: but it is love and free grace, that notwithstandmg there was nothing desurable in fiedlen man, he being altogether sinful, and so not suitable for association: yet Jesus Christ hath made choice of man, and is become his tme and faithful friend, Heb. ii. 16.

U. But Jesus Christ grounds not his friend^ ship on this basis, for fallen man is altogether undeserving ; nothing that was in them could be the cause of his friendship, but merely his own good will and pleasure, man being utterly unable to requite Ins love and kindness, or to give any thing to him in requital; so that it is undeserved friend* ship.

HL But Christ hath done so much for his peo< pie, as is not known, nor can be conceived; and all this when they were enemies, 1 John iii. 1, 1 Cor. iL 10, Rom. v. 5, 6. If it be considered what he did for them before time, What he hath done in time, and what he hath prepared for them in after-times, it will appear that there is no such Friend as Clurist, who entertains all his with eter* nal mansions of glory.

IV. But this Fremd will never forget] thee, wherever thou art, though ever so remote: let thy condition be what it will, he is ever mindful of thee, and of his covenant, Isa. xlix. 15,16, Heb. xiu. 5, 6, Psal. xl. 17. What God saith concerning the temple that Solomon built, Christ saith the same to his people: "^ Mine eye and my

heart shall be on them perpetually:"' *' Lo ! I am with you always to the end of the

world," 1 Kings ix. 3, Matt, xxviu. 20. V. Soch a Friend knows no more V. But Christ knows our condition^, and can

of his Friend's condition than is pass right judgments concerning us, and can reach

our hearts to comfort and support them. " He knows the ways 1 take," saith Job, Job xxiii. lOi

2 D 2

rv. The best natural man may sometimes forget his Friend, either throng a multitude of business, in-cmnbcance, or weakness of memory, daring which time he may suffer mudi.

revealed to him, neither is he able to pass li^t judgment respecting

CHBIST titE BEIitEVKR'S FAlElin>i

[book n.

Metai*ho&»

him, as in Job's case, therefore cannot reach the heart with comfort.

VI. Siich may be thy condition, that the best Friend may not know how to help thee» though willing, such may be the a&irs he is to manage.

VII. Though a natural Friend may know what will help thee, yet it may not be in his power to help thee. The tender mothers in Ju-dah and Jerusalem, their bowels moved for the starved and languishing babes of their own bodies; and they knew that food would have succoured them, but it was not in their power to procure it.

DISPABITT.

He is souM^riend, he it is that teacbeth the ray to true happiness, and adorns the soul with grace; that is the Friend to be desired.

VI. But Christ can take right measares of thy condition, and knows always how to help thee, 2 Pet. ii. 9. He is never at a loss how to help his people; he knows how to deliver tliee. There are none of thy affiurs too hard for Jesns Christ ii manage.

Vn. As Christ hath wisdom, so he hathpover. ** All power in heaven and in earth is given ant) me. Matt, zxviii. 18,19. What was sinfully ssli of Simon,'' This man has the great power of God, may be righteously and truly said of Christ, Acts viii. 10. 0! here is a Friend indeed, that koovB in every state how to relieve thee, 1 Cor. L 24. We may weep and mourn over our dear Friends, that are in sorrow and misery, as they did oTer Lazarus in the grave, John xi. 33; and as the

woman did over Dorcas, when they were not able to help: so thy condition may be such, that thy dearest Friend may say of thy hdp, as the depth and sea said concermng wisdom, " It is not in me." 0 I but it is to be foand in this Friend Jesns Christ; he hath given sufficient proof of his bowels of pity to his people, and of his wisdom and power in their greatest straits.

Vin. These natural Friends may V IK. But this Friend of believers nothing can

be removed from thee, or thou separate from them, no, not death itself, for be

is immortal. Was not Christ with Paul and Silis in prison! 0, how sweet is the presence of a tkar Friend in trouble! Alas I walls and guards and keep off other Friends, but nothing can keep or hinder Jesus Christ from coming onto his peoj^e, Rom. viii. 39, Acts xvi. 26, 26.

from them, and so thou may est be left destitute, and this friendship come to an end. Many have been clapped up in a dungeon, and sequestrated from their dearest worldly Friends, therefore they are uncertain at best; however, if no dungeon, yet death will separate them.

IX. Natural Friends may be made unable to perform their promises. A real Friend, through an over-heated zeal, doth sometimes out-bid himself, and is not able to make good his word; which lays a man under great disappointments I relied on my Friend's promise, but he hatb failed me, nay, a Friend, when he promises, may at that time be able to make good his promise, but some strange providence may suddenly disable him.

EL But Christ is able to make good his word to the utmost; he never out-bids himself. Who nas ever laid under any disoouragement or disappointment, that trusted in hun ? in all changes, in all providences, Christ is the same Thou mayest commit great concfims into the hands of thy supposed Friend, and he may i^ thee; nay, into the hand of thy real Frieod, and yet be uncertain of security; fire may <l^ stroy, or thieves may rob him, so that being isi-poverished, he cannot make good what he received; but Christ caimot, nay, will not disappoint thee.

APPLICATION.

I. Is Christ a Friend, snch a Friend ? then how greatly doth it oonoem poor sods to make sure of tliis Friend I Doth not self-interest lead men to seek for friendship, aod as much as in them lies, with such as are likely to do the part of a Friend ? &&

U. Doth not this reprove the ignorance and folly of those tliat slight and reject the great and good Friend ? How many, instead of seeking his favour, are in friendship ^th the world, and their lusts, and by their wicked practices are bidding defiance to him, as Ihough neither his favour or frowns were to be regarded ?

III. It sbowB the miserable condition of those that are unacquainted with him: he is the soul's Friend, and it calls aloud upon them, to be acquainted with him. Job xxii, 21.

IV. Is Christ thy Friend ? Then here is sure ground of comfort; you can never want, that bare such a Friend, so loving, so sympathizing, so necessary, and so suitable; a present, a eonslant, yea, a soul-Friend; a wise, a powerful, a faithful, immortal, and everlasting Friend ! This is a Friend indeed, an honourable IViend, that is in favour with God, who never had his suit denied ! John xi. 42.

v. Is this thy Friend ? 0 then,

1. Bless Qod, that hath raised up such a Friend for thee, and made thee acquainted vith him.

2. Prize and love this Friend dearly.

3. Visit ham often, tell him all the secrets and grievances of thy heart. How sweet is eommunion intb bim ! Psal. ozlii. 2.

4 Be not ungrateful to him, be not like Joash, who forgat the kindness of his Friend! may it not be justly said to some, " Is this thy kindness to thy Friend V* 2 Sam. xvi. 17. 0 it is sad to abuse the kindness of such a Friend.

5. Trust your Friend, take him at his word, question him not, he is fieiithful.

6. Have no commerce with his enemies, but keep close and faithful to him in every eonditkm. Ahithophel dealt treacherously with David, do thou not so with Christ.

7. Publish and declare what a Friend thou hast, endeavour to get sinners acquainted witlihhn.

8. Be kre let nothing part thy Friend and thee: prize his presence, dread his frowns, follow his doetrine and examples, that it may be known that Christ is yours, and you are Ins. *' Let your light so shine before men, that they may see your good works, ana glorify your Father which is in heaven," Matt. v. 16.

Christ is the only Friend. A true Friend is tried in a doubtful matter. Christ hath laid down bis Ufo for bdievers; what is more difficult to nature than death ?

CHRIST THE ROSE OF SHARON. / am the Rose of Sharon,** Cant. ii. 1.

it

It is Christ that speaks these words, it becomes not the spouse thus to commend herself; saith Sobmon, " Let another, and not thine own'lips praise thee," Prov. xxvii. 2. The Lord Jesus elegantly expresseth his own excellency, by comparing himself unto a Rose, the Rose of Sluron.

XBTAPHOB. PABALLEL.

L A Rose is the offspring and I. Chiust, touching his human nature, is

6vt of a good, though seemin^y dry the ofbpring of David, or " A branch out of the

root. stem and root of Jesse, Isa. xi. 1.

II. A Rose is a beautiful flower, II. Christ is said to be " white and ruddy," yery pleasant and delightful to the Cant. v. 10. Some understand thereby his two na-^e, of different colours, red and tures, by the white his Divinity, by the red his hu* iHiite, and in some curiously joined manity: the one denotes his natural purity and in-and intermixed together, red and nocency; the other, his bloody agony and suf-wbite ; shows an excellent com fering for our sakes; hence said to be ''red in plcrion, and makes up a perfect his apparel," Isa. Ixiii 2. No object so delightful beauty. to the eye, as Jesus Christ is in his humiliation,

crudfled for our sins; in his exaltation, appearing at the Father's right hand for us. True and evangelical sights of Christ delight the eye, sad ravish the so^ of a believer. Christ is a perfect and complete beauty.

III. A Rose is a fragrant and HI. Jesus Christ yields a most fragrant and tweet flower, it yields a most ex- lovely savour.* What is so sweet and refreshing cdlent and odoriferous scent. This to the spiritual senses of the soul, as the merits iBsy not hold true of every sort of and saving graces of Christ? " His very name is Bose, but it is such an one Christ as preciousointment poured forth," Cant.i. 4. "He compares himself unto. is the savour of life unto life to them that believe."

* See Predoue Oimimsnt.

CHBIST TUE ROSE OF SHARON,

[B(>0K 1L

METAPHOH.

IV. The Rose is a useful flower, )t is full of virtue.

1. Hoses distilled, afford a most sweet cooling liquor, good against intemperate heat; it gently qualifies choleric exhalations, refreshes the spirit when ^d, ^., s^i is good for the eyes.*

FARALLEL.

lY. Tlie Lord Jesus is excellent for profit and spiritual virtue.

1. Being crucified for our sakes, what precious virtue, what soui-molifying water of \jk does he yield us ? good against all cholorie heats and exhalations of the heart and flesh, makmg the fiirious and impatient man, gentle, meek, aod humble; refi!eshe8 the spirit of a saint, when de« jected, and under temptations; and is exceeding good to open the eyes of the understanding.

2. Jesus Christ, laid hold on by &ith, m the Virtue of his blood applied and kept in tbe soul, will prove a sovereign cordial at all times. The medicinal properties (Kf this Rose of Sbaron, for tbe healing the distempters of the inward mao, words (I may well say) cannot express.

Y. Jesus Christ infinitely excels all othen,vb^ ther angels or men; none are to be compared to him. He is the Head, the flower and ^ry of

2. Being ooiiserved, and otherwise made use of and applied, they are very cordial and medicinal; their use in physic, saith an eminent writer,f words are too few to express.

Y. The Rose is called by naturalists the queen of flowers, none being to be compared to it.

things in heaven, and of things on eaitii, *' Wbe^ ther thrones or dominions, principalities or powers." " He is fiairer than the chiidreD of men, the. chiefest among ten thousand," PsaL xlv. 2, Cant. v. 10.

YI. The Boses that grew in YI. There is nothing eminent and refiKshing Sharon, were the best and cMefest of in any creature in a natiual way, bqt it is sop^-

enunent, and infinitely more in a spiritiial way in Christ. Christ is singuhir, touching the uni^ of the two natures in his Person, singnliir in his incarnation, in his humiliation, in his oonquest and ei^alt^tion, &o. *

YII. The Rose of Sharon signi- VII. Jesus Christ was not planted by man, fies in Greek the flower of the but by the hcp^d of Uie FaUier; and when brought

forth into the field of this worl4» bow open did he lie to evil beasts, such as Hero4 aqd the Jews were ? How was he plucked to pieces, as it were, and trodden under their feet ? He was lidd open to almost all manner of sorrow 9nd sufleriBg, Isa. liii. S-^5.

Roses; they were singular in beauty and property.

field, Sharon being a place or plain wherein king David's herds and cattle were fed, 1 Chron. ipcvii. 29. Roses that grow in a field, are not planted by man, and indeed do lie open to beasts, to be spoiled, plu(^ed to pieces, or trodden down.

Yni. The Roses oi Sharon were firee; persons might have access to them, when they could not to other flowers that were in close and secret gardens.

IX. Roses and other delightfld flowers of the field, are the beauty and gbry of the field, they clothe the grass.

X. Sharon was a place (as we said before) of pasture, a place of feedmg where the flocks used to rest, a very fiiiitful valley.

XI. The RortB yields a very pre-dous oil, good in divers cases.

Ym. Jesus Christ is free fbr all poor sinnen; whoever will, may come and take the good aad gracious virtue, and soul-refreshing blesangs that are in him, Isa. Iv. 1, Rev. xxii. 17. He is a fountain opened, Zech. xni. I. The good tk: is in God is no other ways communicated to mao' kind, but in and through him.

IX. The Son of God is the beau^ and gloi? of miunkind, by assuming of our nature into union with himself. It is he who is the crom of mortals, sitting in glory at the right-hand of the Majesty in heaven.

X. Christ is to be found m green pastures, in his churches, where his word is truly preached, andsacramentsaredulyadministered: '*He maketh me to lie down in green pastures," PsaL xxiii. 2.

XI. Jesus Chnst affords a very predons oil, called the oil of gladness, which is of a most so* vereign virtue. See Oil.

Hierom, trag, lib. de iiirp.

t HUrOM, (rag.

XETAPHOB. DISPARITY,

L A Rose is only pleasant and I. Jesus Christ delights and gratifies the spi

grateful to the external sense. ritual senses of the soul,

II. A Bose can he had but in 11. Jesus Christ, this Rose of Sharon, may he

one season of the year; you may had at any time of the year, in winter ^ well

look for a Bose in winter, and find it as summer. The soul meets with him rather in

not. adversity, than in prosperity.

UI. The Rose is a very foding III. Jesus Christ is a Rose that never fieules, he

flower; the naturalists tell us of remains in his full beauty and glory throughout

some that seem to wither in their all generations, he never loses his savour; if he

bttdding; all their beauty and sweet does not smell so sweet to our senses, it is because

UToor passeth away* our spiritual senses are decayed; the cause lies

in us, not in him: "Jesus Clurist, the same yesterday, and to-day, and for ever," Qeh. i^ii. 8^

IV. A Rose may be taken, pre IV. Jesus Christ is taken, presented, ^d given leated, gi?eD, and received, by a by a divine hand, viz., the hand of God himself: hu&u) hand. ** God so loved the world, that he gave his only?

begotten Son,** Ac., John iii. 16. And he is Qot otherwiie reoeived bat by faith, the spiritual hand of the soul.

V. One person can but have V. JesusChrist, the Rose of Sharon, is of such one aad the same Rose entirely to a nature, that thousands may have him entirely iuBself at one and the same time. to themselves, as if hut one only hud himi 1^4

this at one and the samo time.

INVEBXNCEB,

1. If Jesus Christ be the Rose of Sharon, so sweet and lovely a flower; let me ad? rise all ladies, young virgins and others, who delight in flowers, above all to get this Rose ; joa never found the like in all your lives; none so sweet, nor yield such a fragrant und odoriferous smell as Christ doth; nay, and more than that, it wiU be a glorious omameut QQto you, it will make all good and gracious ones in love with you,

2. Ibreover, this shows us, that most of the men and women in the world have Io9t their sfliell, their spiiitaal senses are gone; they can find no such savour in religion, no sweetness in a reproached, persecuted, and crucified Jesus; no delight in ordinuQces, pnyer, heanqg the vrord, nor in sacraments.

3. Labour to be stored with the conserves, and precious virtues of this divine Rose, ptize the distillation of it You love to wash in Rose-water, it is verv grateful and pleasing to jou; come then and wash in the sweet and firagrant water of the Rose of Sharon; let heart and hands be washed in it. It will not only cleanse away the filth, but will supple aad heal aU the wounds and bruises of your diseased souls. If you wash in the wiiter of the Spirit, that flows firom a crucified Christ, it will make you a sweet savour in the vorid, your conversations will be of a firagrant scent.

4. Besides, it shows how happy they are that have got Jesus Christ; and what fools iBfiQ of the world are, who sl^ht and dis-esteem him. They prize the thorn and briars the pridcfing pleasores and profits of the world, above the Rose, the love Rose of Sharon.

5. Yoa that are God's children, that have the sweet scent of the Rose of Shsuron, value Him above jour chiefest joy; account him, as indeed he is, the Rose and diadem of your souls; bear him not only by an outward profession in your breast, but take down the sveet-smeOing savour of his grace in to your hearts. You can never overvalue Christ,

ON THE ROSE OP SHARON.

If nature sach a magazine discloses, Of artless beauty in our common Roses, As does the pencil's artifice outvy, Commanding notice from each curious eye

Whose ftense-refreshing fragrancy does yieij Perfames, ennching the enamellM field: Sweet'ning the ambient air to entertaiii With balmy odours, the invading train Of flanting gallants: does to each distribute A loyelj nosegay, as a vemal tribute. Yet 'tis but fading: with the Sun's upiite Unfolds its bud, and in the ev'ning[ dies.

What shall ve say to this illustrious bud. This Eose of Sharon! language nerer could Exnress its glories, glories that excel In oeautv peerless, unoompar'd in smell! J^o myrrn, no cassia, nor tne choice perfumes Of bruised spice, or oriental gums. Breathe equal sweetness! all the flowers that be Tinctured with nature's rich embroidery. Yield him the chief pre-eminence: then let Each soul make haste our Sharon's rose to get, In him is life, we perish if we taste not: In him are joys, eternal joys that waste not.

CHEIST AN ADVOCATE.

** We have an Advocate toith the Father^ Jesus Christ the righteous" 1 John iL 2.

Advocate, in the Greek {nafaxkS^) is one called or retained to speak or plead for them who have indictments against them, or otherwise were impleaded in any court of judica*^ ture, and intreated to favour another in judgment, an intercessor,

METAPHOB. PA&ALLEL.

I. An Advocate is, or ought to I. Chbist is a wise and learned poaon, **In be a wise and learned person, in a whom are all the treasures of wisdom and know-court of judicature, because entrusted ledge," Col. ii. 3. " The Lord Ood having given with weighty causes. him the tongue of the learned," fte. Isa. L 4.

n. Advocacy is a rektive office, IL The Lord Jesus is related to God, and the

one related to a judge and court of high court of heaven, ** The man that is Ood's

judicature. feuow," Zech. xiii. 7. '* The man of his right*

hand made strong for himself," Psal. Izxx. 17.

III. An Advocate belongs to the m. Jesus Christ was bom and constituted unlaw, which is to be his rule, in all der the law, Gal. iv. 4, and made it his rule in his practice. all cases, would not vary in the least from what

God had required or enjoined therein.

IV. An Advocate is legally called lY. Jesus Christ took not this place and office and appointed to his place and office, upon himself, but was called and Appointed to it by

Cfod, as Aaron was to the priesthood, Heb, v. 4.

V. An Advocate undertakes V. Christ doth undertake causes for any, if causes when they are brought to him. they come to him; "Kany man sin, we have an

Advocate with the Father, Jesus Christ, the rig^* teous; who is the propitiation for our suis, and not for ours only, but for the sins of the whole world," 1 John ii. 1, 2.

VI. An Advocate pleads aU VI. The Lord Jesus pleads all causes that he causes that he undertakes; for he undertakes, did it when here on earth. **Hdy Fa-undertakes them to that very end. ther, keep through thine own name, those whom

thou hast given me," John xviL 6,11, Ac *' Thine they were, &c., they have kept thy word." " Fatiier, forgive them, they know not what they do," Luke xxiii. 34.

VII. An Advocate undertakes VII. Christ knows the weight of every one's the weight of a cause, and knows cause, and knows how far it will go if well

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409

ADTOGATB.

PABALLEL.

Vni, An Qpnght and jiut Ad-TDcate is ftitliiiii to his dient, and will sot betny his cause to his

advenaiy.

hov ftr it will prevail if well ma- naged; he knows who will carry the causes, and

oaged. who will lose it: he that relies upon him alone

by a lively fiuth, in a way of holiness and new

obedicDee, is eertain of the cause, when all others are like to miscarry: " He that believeth

and is bflftized, shall be saved; but he that believeth not, shall be damned," Mark zvi.

16.

Vm. Jesus Christ being justice itself, will be faithful in all causes wherein he is entrusted; he is not only called " Jesus Christ the righteous," 1 John iL 1; but he did as a due proof thereof refuse the tender or offer of the whole world, for

the itke of sinners, rather than he would betray his trust, or yield up the cause of men's

sobIs into the hand of their cruel adversary, the devil. Matt. iv. 8. IX. An Advocate gives counsel IX. JesusChrist, the Wonderful Counsellor, he

aod idviee, puts into a way and sets his people in a hopeftil way and method to

improve a cause, when carried against an adversary, Isa. ix. 6. ** Go thy way and sin no more, lestaworse thing come unto thee," Ac,, John v. 14.

X. Christ £d nothing of himself, but what he received from the Father; he is a strict observer of all rules of righteousness, so as ''to lead at all times in the ways thereof, and in the midst ef the paths of judgment," Prov. viii. 20; and that he

m^t appease the great judge in all things, he came up to the demands of justice, and answered the law, and now ^eads the merits of his own blood in the court of heaven for

OS.

XI. Jesus Christ out-does all Advocates under heaven in all things, for he speaks so as *' never man spake like him," John vii. 46. He bids them " ask what they will, and he will do it for them,"

John liv. 13. " Ask and it shall be done, that your joy may be fiiU," John zvi. 24

method, how to improve a cause,

whencairied.

X. An Advocate is tied up to costoms and rules of court, whidi he always observes, that he may please a&d not oiEend.

IL An Advocate usually speaks eom&rt to his dient, eqiecially if the caoM will bear it

Xn. An Advocate can use freedom of vpeeehf and speaks boldly tothejodge.

Xm. An Advocate knows the fittest time to manage business, loi ereiy thing is beautifnl in its lettooa.

xn. Christ most Ailly answers to this, where he saith, " Esther, I will that those whom thou hast ^ven me, be with me, where I am, that they may behold my glory," &c, John zvii. 24.

XUI. The Lord Jesus knows the fittest times to manage business, on the behalf of souls, there is an acceptable time for him to be heard, and to do his work; when Satan tempts, when he desires to sift, when he accuses to God, as in

the case of Job, when farovocation is given and the enemy lays siege against the sodl;

then is a fit time for our Advocate to work; this Christ is well acquainted with; "Simon,

^Bon, Satan hath desired to have thee, that he may sift thee like wheat: but I have

^yed for thee, that thy fiuth &il not," Ac., Luke xxii 31, 32. XIY. An Advocate hath the XIV. Christ hath the ear of the heavenly

judge's ear more than those that are Judge, because he always speaks to the very life

of the cause. He was heard in all things, and at all times: "I know that thou hearest me always," John xi. 42. He only is authorized to plead for poor sinners.

but standards-by, that may be somewhat concerned in a cause; but the JQ<ige fistent to him, because he ex-peeu him to speak to the purpose, who hath aathotity so to do.

XY. An Advocate gives free access, and is ready to be spoken with ^ all peisons that have any business whhbmi.

XVL An Advocate undertakes ^ and desperate causes, he re-foKth not to speak for men greatly

XV. Jesus Christ invites " All that are weary and heavy laden," to come to him for rest. Matt, zi. 28, with a promise of free access, "Whosoever comes to me, I will in no wise castout," John vi. 37.

XVI. The Lord Jesus, this wise and able Advocate, hath undertaken desperate causes, such as that of Mary Magdalene a great offender, Peler

ADVOCATE. PARALLEL.

obnoxious to the law, he sticks a great backslider, Paul a great blasphemer and

not sopi^time to plead the cause of persecutor, the Gentiles thai were thieves and

traitors, where the law admits of a idolaters, by the &11: desperate was the caaae d

legal plea, though in very great daiiger all he undertook, 1 Tim. i. 13. "I pray not for

of th^ lives, by reason of the griav* these alone, but for all that shall believe on nt

ous crimes wherewith they stand through their words," John xvii. 20. '* He mabs

charged against their princes. intercession for the transgressors," Isa. liii. 22.

XVn. An Advocate is much bo* XVII. Christ is very much honoured by God,

soured by the judge in all his re he calls him his fellow, and will have sdl men

plies, sometimes gives him the title of honour the Son, even as they honour the

brother. Father.

XVni. An Advocate knows much XVIII. Jesus Christ knows much of the mind

of thp judge's mind, being skilled in of God, being skilled in all the laws, natimd,

all the rules that he judgeth by, and moral, and evangelical, well understands his

is well acquainted vrith hia nature nature and disposition, being always by him, and

and disposition. as one brought up with him, faaing diaily his ddigfai,

Prov. viii. 30, ic„ so near and familiar that be lay in his bosom," John i. 18. XIX. An able, eminent, and XIX. JesusChrist had unspeakable oonfideo€«,

learned Advocate, fears not being insomuch that he feared not to wppear amongst

overmatched when he knoweth he great and learned doctors in the temple, heariog

hath law and reason on his side. them and asking them questions, to the astonishment and amazement of all them that heard him; he appeared too mighty and learned for all the Pharisees, Sadducees, and Priests of the Jews, Luke il 46.

XX. A good and worthy Advo- XX. The Lord Jesus stands not on fees, or cate is of so noble and generous a gratitude, for indeed none are able to ^ve unt<> disposition, that he will plead the him a reward for his work, but he acts on the cause of the poor out of pity ra- same terms that God gives wine and milk, and j ther than they should miscarry. that is, ''without money, and without price. >Mic-

soever will, may come," and take his ooonsel and advice, " Water of life freely," Isa. Iv. 1. "He hath filled the poor with good thivj^s, but the rich he hath sent empty away," Luke i. 53. Their cause Ming to the ground.

XXI. An able Advocate doth, and XXI. Christ did frequently, when on earth. that not seldom, carry causes that are and since his departure into heaven, cany cause? very doubtful to others. doubtful to others: he carried the cause in »

great trial against Satan, who made strong at-tempts against him, ''After he had &sted forty days," Matt. iv. 3,4, 8, 9. And when none was found worthy to open the books, and tmloose the seals," " And look thereon, at which John wept, the Lion of the tribe of Judah prevailed," Bev. v. 5, 6. In due timt Christ died for the ungodly. Bom. y. 7. "He that delivered us from the curse of the lav, being made a curse for us," GaL iii. 18.

XXn. An Advocate is careful XXU. Jesus Christ is watdifiil to ke^ 19 tb<^ to keep up the honour of the judge honour of God and his laws, because the oon-and laws, because the contempt tiiere- tempt thereof would prove of ill conseqaenoe; "I of proves of ill consequence. honour my Father," " I have glorified thee on

earth," John xviL 4. " Not one jot of the lar shall fail; think not that I came to destroy the law," &c. He answered Uie deouuids vi it, " That God might be just, and the justifier of those that believe in Jesus," Bom. iii. -0.

XXUI. A good Advocate is al- XXIII. Christ is very diligent, never guilty d ways very diligent, and mindful of any neglects in acting for his people; he went his client's concerns. about doing good, pleaded often, pleaded strooj!-

ly, with crying and tears, used mighty and prevailing arguments with God, on the behalf of his flock on earth; pleads hi great thiug:; for them, for the Holy Spirit, for Divine protection, union, and to their safe conduct to heaven: " Father, I will that all they whom thou hast given me, be with me where I am, that they may behold my glory," John xvii. 17, 21, 24.

XXIY. A good and able Advocate XXIV. Jesus Christ is successful; he hath ear-is very successful, in carrying on ried many, yea, multitudes of causes for his pe*»-many causes. • pie; nay, indeed it may be said, when did he

CBBI^T AN ADVOCATE.

4U

lisarry? wbat cause was loet when the sinner did sincerely and in good earnest engage dm? He carried the cause for poor P^ter, to the preventing, his utter destruction; he ^icniled for the protection of God to the eleven apostles, that continued with him; he prevailed for the sending the Comforter, when he went away; he carried Paul and the mfferiog saints away conquerors; haih made us more than conquerors, Bom. viii. 38; he Duages effieetoaliy all the afbirs of his elect throughout all the earth.

ADVOCATE,

XXV. A good Advocate is oon* eerned when a cause is loet throng tlie c]i<rnf s &nlt, because he woidd cot make use of an Advocate.

city, he bdield it, and wept over it

XXYI. A good and wise Advo-ate will not undertake all causes; there are some causes so highly foul, tb&t they are not in the Ic^t hope-oil; mattos are gone too far, and hire stayed too long, they are past lemedy.

PABALT.FT..

XXV. Jesus Christ is greatly grieved to see men miscarry in the great cause of their souls through their own neglect, because they did not, ** They would not oome to him," retain him, make use of him, John v. 40. " He drew near the

0 Jerusalem, that thou hadst known, even thou, in tbs thy day, the things that belong to thy peace 1 But now they are hid from thine eyes,'' Lake xix. 41,42. Their cause was irrecoverably lost, because they would not come unto him. Matt. xxiiL 37.

XXVI. Jesus Christ will not take the names of some into his lips, he leaves them wholly to themselves, to stand or lali; saitfa of them, as once it was said of " Epfaxaim, let him alone,'' Hos. iv. 17. Such are the hardened hypocrites and repro-bates, horrible apostates, the blasphemers of the Holy Ghost; of these it may truly be said, as in £ocL iv. 10, " Woe unto him that is alone;" and

% may say of themselves, " The harvest is past, the summer is ended, and we are not nved," Jer. viiL 20, God hath sworn in his wrath against some, that they shall not enter imo ]^ rest; 0iid Christ will neither plead nor pray for them; he wiU take no foul cause into hb pqiv bmst, but clearly leaves them out of his intercession and advocacy; '* I pray oot for the world," &e., John xvii. 9.

XXVII. The Lord Jesus is the wisest and most honourable Advocate that ever was, and therefore is the undoubted heir to preferment; yea, to the greatest of preferments, he being appointed the Judge of all the world, by a former and unalterable decree: " Him hath God ordained to be the Judge of the quick and dead," Acts x. 42,

"God judgeth no num,bqt bath eommitted all judgment unto his Son," John v. 22, *' He btb appointed a day, in which he will judge the world in righteousness, by that man vium he hath ordained," Ac,, Acts xvii. 31.

ADVOCATE.

I. Aq Advocate here below, is fiboceroed but for a few clients^ can* not senra maoy, much less all that seed an Advocate to plead their cause for them.

" ■ - — ^ — r w — —— - —— —

XXm, A wise ^d honourable Ai?oc9t6 fieth %vc for preferment, Tijc, in soiQe spi^ce of time to be a iadg^ iumself, when his work and Vosmess of j^voqacy ceasetb.

n. An Advocate here below, is to for a short standing* comes in an ^ and goes out in an hour; the eldest are but of yesterday and of soali eiqmenGe.

nL An Advocate here below karea his clients doubtful, because ^y know not how a cause will go ^le trial.

DISPARITY.

I. Jesus Christ is an Advocate for his whole Churoh, all may come and make use of him; "I pray not fi)r these alone, but for all them that shall believe on me through their word," John xvii. 20. Whosoever comes, none is refused, that hath an appeal to make to the great God, who is Judge of all the world, &c.

n. But Christ, this great Advocate of souls, who appertaineth to the high court of heaven, is of long standing and great experience, possessed the place of an Advocate from the fall; nothing can surpass his cognizance; he stood before the Ancient of days, in the days of Noah, Daniel, Job, Sec,

III. But Jesus Christ knowing all things relating to the judgment-day, gives assurance to liis saints, before trial, it shall go well with them: '' He that seeth the Son and believeth in him (bath the cause) hath eternal life, and shall never come into condemnation," John v. 24, Bom. viii. 1.

ADVOCATE. BISPABITT.

IV. Some Advocates here below IV. But Christ, this high and holy, this great do more often miss than carry causes, and good, this wise and just, this true and ngfat* and many of them lose more causes eous Advocate, carries every cause he undertakes, than they gain. He will not undertake any cause, to plead effec-

tually, hut the betievers: he will not speak a word for the sons of Belial, that will not submit to his laws. ** I pray not for the world, but for those thou hast given me,^' John xviL 2. For those that willingly submit to Ids laws, he is suecessful to a woiklor; whatever he desires is done for them, his prayers being always heard.

y. An Advocate may carry a V. But the Lord Jesus, the church's Advocate, cause here below, and there may lie makes sure work; when he carrieth a cause, it is an appeal against it in some of the done in the highest court itself, from whence there superior courts* as the court of chan- is no appeal. Every cause that Christ carrietb,is eery, &c. The cause may be car- like the laws of the Medes and Persians, unalter* ried for a person in one court, and able, 2 Sam. zxv. 4, 5, and like the '' covenaot, lost in another. ordered in all things and sure;'' it is as the good

part Mary chose, Luke x. 42, that shall never be taken from her; neither men nor devils shall be able by fraud nor force, to take it away from them. *' It is God that justifieth, who is he that condemneth V It is Christ that died, yea, rather that is risen again, who also maketh intercession for us," Bom. viii. 33,34

YI. An Advocate in these lower YI. Christ hath no match or equal, but be courts, though he be an able man, very much transcends all his opposites. Beelzebab yet he may be over-matdied and hath had a great name, but he is nothing to Jesus; out-done by others; it being a rule Christ makes him fly before him, and fall Hke in most cases, not one so good, but lightning. He hath an awful majesty in his words, he may find his equal, Ac. that if he doth but say, ** Get thee behind me,

Satan/' '* The Lord rebuke thee," Matt iv. 10, Zech. iii. 2, Satan shrinks off shamefully: he dares not, cannot stand before this poweiiol Advocate,

APPLICATION.

I. Behold the marvellous goodness of God, that he should (in mere mercy to us] appoint such an able Advocate, to whom the very angek themselves are inferior, in point of wisdom, power, office, and honour. Those sons of the morning shout for joy at his appearance as an Advocate, and pry into the mystery of his honouraUe work, Job xxxriii. 7, 1 Pet. i. 12.

U. There is great encouragement to come to this Advocate: God invites men to come to Christ for advice, and to take his couusel: ** This is my beloved Son, hear him," Matt iii. 17. He is not concealed in some secret chamber, where he cannot be found, but " stands at the opening of the gates, at the place of the chiefest concourse." *' God hath given him to be a light to the Gentiles, and his salvation to the ends of the earth," Prov. i. .20, 21, 22, Isa. xlix. 6. Whoever believing^y and in truth desires to have him for their Advocate, may have access unto him, and have their cause undertaken, pleaded, and effects-ally managed by him, who is the Judge's own Son. The motives to this duty are many.

1. When poor sinners come to this holy Advocate, they are kindly embraced.

2. They have their work readily undertaken, they are not tired out with delays.

3. They have it very carefully managed; the cause is not lost, nor suffered to &U to the ground, for want of prudent and careful management, &c.

4. It is a great cause, that cannot safely be trusted in any other hand; it is about a title to an inheritance, wherein if a man miscarry, he is utterly undone, yea, utterly undone to eternity.

5. Their cause is admitted of, and undertaken, without fees or any kind of charges; he will do all freely without money.

6. There is much peace, satisfaction, and security in it. A man that hath committed his cause to this Advocate, may sleep in peace, go about his busmess in ccm< fort, neither need he in the least doubt or hit of what will foUow, for there was never

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any one that trusted in him coafoanded or put to shame. There was never a cause left hfAQjman to the wise counsel and mana^ment of this most powerful and holy Advocate, but it carried the day. He is not only able to save, but able to save to the uttermost, not only some, " But all those that come unto Grod by him, seeing he ever liveth to make intercession for them," Heb. vii. 25.

IIL VTho then would refuse coming to Jesus Christ, or neglect to make use of this AdTocate?

IV. It also shows the cause why men perish, and miss of God's &vour, and lose eter* lul life: it is not for want of free tenJers of grace, or because there is no Advocate to plead for them; but it is because they will not open at his knock, nor take his counsel, ic," They will not come unto him, that theym^ht have life,'' John v. 40.

Lastly, Let all saints, who, through Satan's temptations, have been overcome and have sinned, uid wounded their consciences, remember, that *' There is an Advocate for them with the Father, Jesus Christ the Righteous," 1 John ii. 1, 2.

CHRIST AN APOSTLE.

**Cuuider ike Apodk and High-Priest ef your profession, Christ Jesns!' Heb. iii. 1.

An Apostle signifies in the Greek, one sent; and it hath something peculiar to it, to dis-taiguish the office firom other offices, appertaining to the Gospel and the Churdi; for though John Baptist was one sent, with many others, yet were they not called Apostles, but dig-ni&id by some other names, titles, or epithets, as Fore-runner, Disdple, and Servant of tbe Cbiffch, &c Now inasmuch as one rank and order of men have this title given them, and by it are distinguished from others concerned in divine service, we may suppose it to s^v their commission and qualification for their designed work; which commission, ^UAlincation, and designed work, seems to be comprehensive of these three things, viz.: 1. Immediately sent. 2. Marvellously inspured. 3. The master-builders of the Gospel-fbondation for the Christian religion. That all these are declared and set forth concerning Jens Christ, is evident. Therefore, in that Christ is here called an Apostle, it must or luaj signify, that he was sent after a higher and more extraordinary manner than common ste^Qgers.

ICETAPHOR.

I Ak Apostle was immediately tent by Christ.

IL The Apostles, in pursuit of tkir commission, went up and down pKsdiiiig the Gospel, &c.

m. The Apostles had Christ al-njs with them in their work, in an inordinary manner.

rv. An Apostle was to bear wit-B^ to the tmth, and to Christ*a name.

V. The Apostles were to open iBysteries that had been kept hid.

VL The Aposdes were endued wkb divine power to do wonders and ttighty works.

Vn. The Apostles were to take ctre of the church whilst they lived, ^ aiter their decease Paul bad the ore of all the churches upon him;

PABALLBX.

I. Christ Jbsus was immediately sent by God; '* He came not of himself,but the Father sent him."

II. Christ Jesus went about preaching the Gospel, doing good, and healing all that were oppressed, Acts X. 38.

III. Christ Jesus was not alone, but the Father was with him, John viiL 16. God was with him in iw extraordinary manner, beyond what he ever was with any mortal.

IV. Christ, as the great and chief Apostle, bore witness to the truth: <* For this cause came I into the world," &c., John xviii. 37.

V. The Lord Jesus came, as the chief Apostle, to open mysteries that had been kept hid, Luke * iv. 18.

VI. Christ Jesus bad not the Spirit hy measure, but was filled with the Spirit to do and speak mighty things, John iii. 34.

VII. Clmst more especially took care of his church, befbre he left them. He forewarned them of evils to come; he cautioned them against fears and apostacies, and committed them to the care of

CHKISt AS APOSTLE.

[book It

aK apostle.

*' He sent for the eldersi and gave them charge," dkc, Acts xx. 17. St. Peter took care, that after hia decease the churches might be secured from danger.

Ylll. The Apostles had a dbpen-sation committed to theni, from which they were not to^ depart '*A dispensation of the Gospel is committed to me. Woe is me if I preach not the Gospel," 1 Cor. ix. 17. They also ordained other ministers.

IX. The Apostles went through good and evil report unweariedly, 'tiU they had fini^ed their course, and then committed themselves to bun that judgeth righteously, in expectation of a crown of endless glory, 2 Cot, vi. 8. *' Henceforth is laid up for me a crown of righteousness," &c., 2 Tim. iv. 8.

PARALLEL.

his Father: "Keep through thine own name those that thou hast given me," John xvii. 11.

VIII. Jesus Christ, as the great Apostle, b£^ a dispensation committed to him: "The woik that my Father gives me to do, shall I not do it ?" John ix. 4. " I must work the works of God." " TeU that fox, I do mirades tins ^r. to-moxTow, and the third day I shall be perfected." Luke xiiL 32. He had power also to ordain other officers and ministers.

XX. Christ " suffered great oontra&tion of smners agamst himself," Heb. xiL 3; fought ss the Captain of our salvation, with all diffienhies and enemies, 'till he had finished his work, and could say, ''Father,it is finished; into thy hands I commead my spirit." ** He for the joy that was set before him, endured the cross, despised the shame, and is set down at the ligfat-hand of God,"Heb.xii2.

AN APOSTLE.

DI8PABITT.

I. The Apostles were but mere I. Christ was Emmanuel, Isa. tiL 14, the men,whoseoriginalwas from the dust Eternal Son of God, God, very God of God.

Lord of all, whose descent wbs from heaven f "I came down from heaven," Matt.L 23. "The Second man was the Lord from heaven," 1 Cor. xv. 47, John vi. 38.

II. The Apostles had but a small II. Christ had the fulness of the Divine Spirit measure of the Spirit, and were not dwelling in him, and resting upon him, ** God gave without sin and infirmities, 1 Cor. not the Spuit to him by measure," John ui. 34. ziii. 9. " Through the eternal Spirit he offered himself Xv

God without spot," Heb. ix. 14. " The prince of this world came, and found nothing in him," John sdv. 30, ** He was holy, harmless, and undefiled, separate from sinners," Heb. vii. 26.

III. The Apostles were but fel- HI. But Christ is Master, Head, Lord, Buler, low-senants, and ** not lords over and Governor; a complete Prince and Kng,»

well as Priest, Prophet, and Apostle. He is Lord of all, "over all, God blessed for evermore/' which made Mary say, " they have taken away my Lord," John xx. ife, and Thomas says, " m Lord and my God."

IV. But Christ did more than show and direct to a Saviour: he was that Saviour himsdf, &£d the Author of eternal salvation to all them that obey him. He had help hud upon liim, being mighty to save, Heb. v. 9, was bom a Saviour; " To you is bom in the city of David, a Saviour, which is Christ the Lord," Luke ii. 11. And thai

great salvation is not to be neglected without imminent danger: " How shaD we escape.

if we neglect so great salvation ?" Heb. ii. 3.

God's heritage," 1 Pet. v. 3, not like some we have had since their time.

lY. The Apostles did but show and dfrect to a Saviour, to salvation, and eternal life; they were not able to save, nor could they give salvation to any: *'Was Paul crucified for you ?" &c.

XKPEltEWGES.

I. BiiHOLB the great goodness of God to the church and worM I that he should send so great an Apostle, so wise an Ambassador, to treat with souls, and for souls, and to settle, govern, and establish the Church.

n. What great love Christ had to sinners, that he should leave his riches and glory abore, to come down to be an apostle, a fellow-servant, for our sakes. *' He that was Itch became poor, that we through his poverty might be made rich," 2 Cor. viii. 9.

IIL What need have we of the pope and his cardinals, seeing God hath been so kind, to gire OS Christ to be our Apostle and High-priest ? We own none but Christ to be the apostle and High-priest of our profession, Heb. iii. 1, who can do all things for us by his " word. Spirit, and ministers." Away therefore with that grand antichrist, and vile imjH^r, whom they call his holiness, with all his antichristian crew.

IV. This may serve to inform us, that we ought to listen to him, and be taught by him, h: there is great reason for it.

1. God sent him: *' I came not of myself, the Father sent me."

2. '* He spake so as never man spake," John vii. 46. No man ever yet, nor ever will speak like the man Christ Jesus. He spake like one that had authority, and not like the scribes, learned doctors, and wise men among the Jews, Matt. vii. 29. Many were aston* shed at his understanding and answers in his tender age.

3. God commands us to hear him ; '* This is my Moved Son, in whom I am well pleased, hear ye him," Matt, xviii, 5.

4. Godthr^tensnsifwedonothearhim; it is dangerous to refuse to bear him; "How shall we escape, if we turn away from him that speaks from heaven ?^ Heb. ii. 3.

CHRIST THE BREAD OF LIFE.

^ I cm ike bread of Life: this is the Bread tphich eometh down from heaven. 1 am the liv» ing Bread which came down from heaven*' John vL 48, 50, 51.

It is sot my boamess here to give the various opinions of men touching the Bread in the text, (some hold it to be Christ's doctrine; others, Christ in the sacrament; others hold it is Chiist in a more invisible administration); but to show metaphorically, that whatsoever Bread properly so called, is to men, considered as men; that Jesus Christ is unto be-licTets, and all true Christians, according to the gospel.

MEtAPHOB. PABAX.LEL.

I Bbead is prepared and made I. The Lord Jesus was prepared by God the fit for food. Father, to be a meet and fit Saviour, and food for

our sods; " a body hast thou prepared me," Heb.

X. 5.

n. Bread is a substance well IT. Jesus Christ is well suited to the soul or

soited for the subject to which it is subject that is to receive him; all qualifications

appointed. which are really useful to support and refresh the

soul, are in him; viz., mercy, kindness, goodness, piotleness, pity, and sympathy. Matt. xi. 28, 29. He administers to the poor; feeds, fills, satisfies, &c *' Of his frdness we receive, and grace for grace," John i. 16.

ni. Bread is good in itself, and HI. Christ is good in himself, and in his own <)f its own nature. nature, and he cannot but be so, because there is

no evil quality can mix, incorporate, or convey the bst tinctnre into him; although he seems to refuse the attribute of absolute good: " Why callest thou me good ?" Ac., Matt. xix. 17. Yet he was really and completely good in his vbole natmre and quality, being God, &c.

lY. Bread is not inherent in us, IV. Jesus is not inherent in us, as some imagine, ixtt & distinct thing from us, and a but is a distinct person, or substance without us, gift from another. " the gift of God to us," John iv. 10. " He came to

his own, but his own received him not; but to as

^^1 as received him, to them gave he power to become the sons of God»" &c. John i. 11,12.

Y. Bread is ordained to a high Y. Christ was ordained of God to a very high

^ most excellent end, even to pre- and excellent end, even to uphold the whole race

^^^ the whole race of mankinds of maaikind; this Lamb was fore-ordained,

'< That through him smners might be saved," 1 Tk i. 15. « Thou shalt be my salvation to the ends of the earth," Acts xiii. 47.

CHBIST THE BREAD OF LIFE.

[pooi n.

METAPHOR.

VI. Bread, though it be prepared, be suited, be good, given and ordained to a high, a very high and excellent end, yet it must be taken and used according to the intent of the giver, and proportionable to the end of it, otherwise we shall starve in the midst of plenty.

taste of my supper," Luke sdv. 24. father's house for Bread.

YII. Bread is pleasant to the taste of all, but especially to the needy. *' The fuU soul loathes the honey-comb, but to the hungry every bitter thing is sweet," Prov. xxvii. 7.

VIII. Bread renews strengtli and preserves persons' lives: not only David and the Samaritans found it so, but it is the common experience of all mankind; without it, fjEtintness immediately succeeds, and soon after life expires.

IX. Bread as it renews strength and preserves life, so it fits for work and business; no man can work much, or continue long in business without it.

X. Bread is of universal neces* sity and benefit, the rich want it as well as the poor, the landlord as well as the tenant; the king as well as the subject : children in then: non-age, young men in their full strength, and the old man that is going out of the world, they all need it, and have benefit by it.

XI. Bread is the best of all earthly blessings; beauty, ornament, ^wealth, treasures, are below it; and inferior to it, and not to be valued with it: a man will pawn his clothes, dispose of his treasure, mortgage his land rather than want bread.

PARALLEL.

VI. In like manner, though Jesus Christ the blessed Saviour be prepared and suited, be good and given, be ordained and appointed to a very high and excellent end, yet if he be not takni and made use of according to the intent of the giver, and proportionable to the end, for idiirh he was given, misguided and caielesa men may perish: the supper of the great king did only benefit the receiver, the rest that came not wkn invited, perished; " They that were bidden shall The Prodigal had starved had he not come to his

Vn. In like manner Jesus Christ is pleasant and sweet to a hungry soul that is sensible of the want and need of 1^; " Unto those who beliere he is precious," &c., 1 Pet. iL 7.

Vni. In like manner Jesus Christ renews, strengthens, and preserves the souls of men; before he comes, they are without strength, aod those that refuse him, shall certainly die in their sms, &c.» Bom. v. 6, John viiL 2, 4.

IX. Even so Jesus Christ received, doth fit for spiritualworic and business: '* I can do alitiiiogs through Christ that strengthens me:" but withoot him nothing can be done to any purpose: *'Witfa* out me ye can do nothing," John zv. 5.

X. The Lord Jesus is of universal necessity and benefit; the rich want him as well as the poor, the luidlord as well as the tenant, the king as well as the peasant; young men in their foil strength, old men when they are going out of the world, they all need him; for there is no other name given under heaven, by which men can )» saved," Acts iv. 12. All have some benefit by him; *' he is the Saviour of all men, but especially of them that believe.'*

XI. Jesns Christ is the best of blesongs, b<> yond compare; ''the chiefest among ten thousand," Song of Solomon v. 10. He is thatbread that addeth strength to the faculties, creates a healthful appe titft in every right receiver; yea, beauty, ornament, wealUi, treasures, are bdow him, and not to be valued with him, he is better than gold; yea« " the most fine gold; better than rubies, and all things that can 1» desired,"' Prov. iii. 13—15, are

not to be compared unto him. Wise men, masters of the best reason have sold, left, forsaken all, for him. Moses left all the riches and honours of Egypt, for Jesus Christ, David cries, " Whom have I in heaven but thee ?" Ac, Psal. bcxiii. 25. The primitiTe saints parted with their substance, theur clothes, their peace; yea, their lives and all, for Christ's sake; '< We have left all and followed thee," &c., <* I account not my life dear unto myself," &c., "For whom I have suffered the loss of all things," &c., Heb. xL 24—26. XII. Bread hath a hidden vir- XII. In like manner the Bread of life, the tue in it, which cannot be known Bread of God hath hidden virtue in him, which but by taste, or experience. A none can know but those that have tasted that man may see and hear much, but tbe Lord is gracious: therefore, 01 taste and see this ia nothing; it is taste, relish how good the Lord is/' Psal."* xxxiv. 8. E^q^

BOOK II.]

CUBIST THE BBCAD OF LIFE.

417

KETAPHOB.

PABALLKL.

and experience that discovers the virtue of it: and a small morsel tasted, is better than the great king of Bab3rlon's feasts that were seen, and not partaken of.

XUI. Bread is a free portion, and common to all that will work for it, belongs to the poor as well as the rich, none excepted from it; but on a forfeiture, ** He that will not work, neither let him eat."

rience worketh hope. This was that which Christ meant when he said," Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you," John vi. 53. When you taste, relish and experience the hidden virtue that is in Christ, the use of his name, the sight of his Person, the hearing of him preached, ^nll do you no good.

XTTT. Christ is a free portion, a common

right to the poor as well as the rich; he that

w^ endeavour to get him, that will labour for the

meat that perisheth not, may have him, Johnvi 27.

" He feeda the hungry wiUi good things," Luke L

53; none are forbidden to take of this bread; those

that will not look out for it, will certainly lose

their souls at last. *' The slothful shall beg in harvest, and have nothing," his desire

slayeth him. '* We are to seek, to ask, to knock, to strive, to labour for the meat that

perisheth not," Prov. xix. 15, or perish for the want of it.

XIV. Bread is absolutely neces- XIV. Jesus Christ is absolutely necessary to sary to common h^^piness; a man men's happiness; there is no joy, no peace, no

tranquillity of mind, no content or satisfaction, no freedom from the fretting humour of a. distempered mind, from the hungry craving of a galled conscience without hun. If relations speak, what is it ? if he clothe himself with silver, if he adorn himself with jewels, if his rooms be hung with rich tapestry, if he stretcheth himself on a bed of ivory, all is as nothing; it will not stop the mouth of hunger, nor minister one night's solid content or satisflaction; the height of all this happiness lieth but in the foUy of advancement, that vanisheth upon the first opening of his eyes, and seeing himself lost, and the saddest case wi^ont Christ in the world: he dreams he hath spiritual food; but when he wakes, his soul is starved, and sinks within him, he thinks he is full and needs nothing but is naked, poor, and miserable, and wants all things, Rev. iii. 17; and there can be none but miserable comforters round about him that can say little more than there is no help for him in his God, because he hath neglected this spiritual Bread; ** For he that hath not the Son, hath not Life, but the wrath of God abideth upon him," John iii. 36.

XV. A true and real sense of the want of Christ, will occasion violent motions, as it did when the poor pressed into the Gospel; " The violent took it by force:" the blind man cried when forbidden: the woman came for crumbs upon the sharp point of great repulses, and would have no denial. Matt. xv. 25—28.

XYI. Jesus Christ, as he is the Bread of God, the Bread of heaven, the Bread of souls, is comprehensive of the greatest blessings when promised or enjoyed ; he is the Light of our eyes, the joy of our hearts, and Life of our souls, Us approach to us &r exceeds the joy of harvest to an bus* bandman; but the greatest of judgments when denied; there follows a lean, miserable, starved, decayed, ainkiiig, dying, destroyed, and damned soul for ever and ever: '* My servaots shall eat, but you shall he hungry, I will break the staff of bread," &c

cannot ei^oy himseLT, or his relations without it; if he hath prions apparel, sumptuous and Oair buildings, qiacious gardens, large fields, and pastures, if it were possible to have the wisdom, wealth, and glory of Solomon, and want Bread, he could take no comfort in it; the fretting and hungry humour would baant him, and like the worm, and devouring caterpillars of Egypt, eat up and devour all his comforts.

XY. Bread, in a sense of the want of it, will occasion violent motioins, according to the old proverb: hunger will break through atone waUs, &e.

XVI. Bread as it comprehends the greatest of blessings when pro-ndaed, so the greatest of judgments when denied; *' Bread shall be given and thy waters shall be sure."

I. stance.

METAPHOR*

Bread is an earthly sub*

DISPABITT.

L But Christ is the Bread that came down from heaven, the seooad man was the Lord from heaven^

II. Bread is a dead substance. 11. But Jesus Christ is living Bread, was dead

for a while, ** but is alive, and lives for evermore \*^ '* He lives to make intercession, dies no more," &c. Rev. i. 18, Heb. vii. 25. in. Bread properly is for the body. III. But Jesus Christ is Bread, meat, refresh-

ing, Life for the soul: *' Whosoever hath Christ, shall have him for ever, shall never die,** John vi. IV. Bread properly so called will lY. But Christ is durable," The same yesterday, perish, as the manna in the wilder- and to-day, and for ever, whom God would not ness. suffer to see corruption."

y. Bread properly so called, is V. But Jesus Christ is eaten spiritually, not as literally eaten, as the fathers did eat the papists do imagine, not to his hurt or punish-mamma. ment, but to his honour and delight: not as the

fathers ate manna in the wilderness. YI. Literal or corporeal Bread VI. Christ is given by the hand of God, and is given by the hands of men, as by the ministration of the Spirit. " He shall take parents give to their children, when of mine and show unto you," John xvi. 14. they ask it.

IKFEBENCES.

If this doctrine be true (as it certainly is) which halli been discorered, then it affords ns matter of instruction:

1. It teacheth us God's great goodness in providing such Bread for us, that is so good in itself, so necessary unto us, that we die and perish without it.

2. It shows Jesus Christ's great goodness, in vouchsafing to become Bread and food for us; what manner of love is this, that the Son should undertake to feed and save us, &c

3. It shows the indispensable necessity of men's coming to him, their receiving and being partakers of him : all soul Bread is in him, all life, yea, all spiritual life is in Imn. Those that refuse him choose death. The eternal Hfe that Qod gives is in his Son, Prov. viii., John i.

4 It shows the blessedness of those that are made partakers of him: ** Whosoever hath the Son, hath the Father also," John v. 24 '' And he that hath the Son, hatb life, and shall never come into condemnation."

5. It teacheth good and bad to pray: the good, that God would evermore give them this Bread, every <ky give them Bread: '* Give us this day our daily Bread," Matt, vl The bad, that God in mercy would not let them die before they are made partakers of Christ, the true Bread, the Bread of God, the Bread of Life, that whosoever dieth without dieth never to live again, he dies the second death. 0! cry to God, to the Lord of Life, that whatsoever you want of this life, you may not eternally perish without Jesus Christ

CHRIST THE SUN OF RIGHTEOUSNESS.

" But wnto jfou that fear wy name shall the * Sun of Riffhteousness arise^ tvUh healing ta

his wings,*'* &c., Mai. iv. 2.

" The Lord Oodisa Sun, and a Shield;* Psal. Ixxxiv. II. Which, as Mr. Ainswarth

noteth may rrfer to Christ, Mai. iv. 2.

Obsbbye. Jesus Christ is, and may fitly be compared unto the Sun, to the Sun in the firmament, the great light of heaven.

1IETA?H0B« PABAlCEtM

I; Thbbe is but one Sun to L These is but one Son of Righteousness:

give light to the universe, and firom God has many adopted sons, but he hath

its sii]^ularity it may take its name, but one bqp^ten Son:'' Thereisbut one Mediator

Sol quia solus. betwixt Godandmanthe man, Christ Jesus," 1 Tim.

* Sol ODO quod soht apparent, ifinos.

CHBISt THE StTK OF RIGHTEOUSNESS.

410

METIPHOB.

There are many stars, but* one Sun.

II. The Sun is not only light, but a louoUin of light, tho eye and soul

vf the world.

ni The Son is a pure, bright, uJ spotless ereatuie, the beauty and oroament of heaven. His brij^tness is sQch, that a man cannot look upon it, bot it dazzles and blinds his eyes; mieas looking downwards, and be-boldiif it m water, which^ though tfalckaod gzoss, yet is a proper medium. The Sun, though he looks, as it were, with an open ftoe xspoa the filth ind nsnaeoos things on earth, yet eootncts from thence no filthinesa crpoDntian.

he vhen he etmrersed with men in the

IV. The Son hath its orb, his tent, or, as the scripture speaks, his taber-Bide, PaaL xix. 4.

V. The Sun is a communicatiTe aatare,p]aeed in the heaTen to enlighten the worid; he is always send-ii:g faith his beams of light

VL The Sun is at the Lord's eo&BuiBdnient, in his rising and setting, standing still, or going back; he ^all by God's sp^ order and

ippoistoeot.

Vn. The Sun sends forth his ^BniTem% to all the world; it aioeBiiponUie just and upon the un-JBS; it is not confined to one nation ^^yfit, or to this or that num, but it is free to all

M. The Sun is the superin-tadent o?er the world, the chief premw, as it were, and head of in-meooes, called the queen of heaven,

S* The Sun is of a marvellous Jl^gaitnde, called a *' great light," ^ 116; and is affirmed by some 1^ he one hundred sixty and six times %r than the earth.

PAAALLEL.

ii. 5, but one Saviour or Redeemer for mankind, wherever they live throughout the whole universe.

II. Jesus Christ is light in himself, respecting his Deity, the fountain and perfection of light and glory. The sea is not so fuU of water, nor the Sun of natural light, as Christ is full of grace and divine light, John i. 14

m. Christ is clearer than the Sun, therefore much £iirer than the children of men» Psal. xlv. 2 ; and this must needs be so, *' He is the brightness of the Father's glory," Heb. i. 3. 0 there is such beauty, purity, and glory in him^ that in his eternal being and Godhead we cannot behold him; but if we look upon him in his human nature, where his glory is veiled, he has been seen in the flesh; he was visible, yet so that in him was no spot, no guile was found in his mouth, 1 Pet. ii. 22. '' He is altogether lovely, the chief-est among ten thousand," Cant. v. 10, Heb. iv. 13. Before whose eyes all things are naked; all the abomhiable thoughts, fill£y ways and works of men; yet he contracts no stain of sin, nor did days of his flesh upon earth.

IV. Christ hath his tabernacle in the heavens, at the Father's righ^hand, there to plead and make intercession for us, Heb. vH. 25.

V. Jesus Christ communicates of his influences and spiritual light There is never a day, but Christ is ministering and giving forth light and goodness to the world, especially to the saints: << Of his fulness we all receive, and grace for grace," John i. 16.

VI. Jesus Christ rose and came forth out of the bosom of the Father at God's command. He spake not but as he received commission from the Father; he hiid down his life, and took it up again, and all by the commandment of the Father, John X. 10.

VII. Jesus Christ is an universal light, good to all: ''I am, saith he, the light of the world," John viii. 12. He enlightens every one that comes into the world, either naturally, morally, or spiritually; he holds forth light and grace to all. What nation is the gospel confined to ? '* Go unto all nations, preach the Gospel to every creature," Mark xvi. 15.

Vni. Jesus Christ is the great and only Potentate, all rule and government is committed unto his hands; it is he who maketh day and night in souls and nations. God hath made aU things subject under his feet. Matt, xxviii. 18, Heb. L 2, John xvii. 2. Eph. i. 22.

IX. Jesus Christ is infinite in power, wisdom, and goodness; his Bein^ and greatness are immeasurable, respecting his Deity; a glorious and immense Being; the fulness of him that filleth all things; there are no bounds nor limits to his greatness.

2i^ 2

m

CHfilSt TU£ SUN OF RIGHTEOtSNESS,

[book It

METAPHOR.

^ABALLEL.

X. The Sun communicates his light to the celestial bodies, viz., to the &:•" mamenty moon, and stars, who have no other light but what they derive, from it.

X. Jesus Christ 6)mmunicates of his fiilne^ to the angels. He is the Head of principalities and powers, &c., and to saints, prophets, and apostles, who are called lights. Col. iL 10, Eph. l 21. "Ye are thelight of the world," Matt* v. 14. John Baptist is called " a bright and shining light," John v. 35. Yet are saints but dark bodies of themselves, they have lio light but what they receive from Christ

XI. Were it not for the Sun, XI. What a dark and dolesome dtingeon, tirhat a dark World Ivould this be! If what a Babel of confusion, what a worse than

Egyptian slavery would this lower creation be, if God should deprive usof the light of Christ communicated in the Gospel by his word and Holy Spirit.

god should say to the Suli, shine no more; or should deprive the earth of the light thereof, who would de-shre to live one moment longer here ?

Xn. I'he Sun is a wonderful find amazing creature, all gaze on it Mth admiration. The Persians and others ignorantly adore it as a God. Some insensible creatures, as the marygold and tulip, open their leaves at its approach^ to receive its reviving influence, and shut up at his departure, as if mourn* ing for its absence. Others bow and hang down their heads, and wrap up themselves, when he withdraws his beams, in a seeming sympathy, that shows an unwillingness in them to be seen by any eye but his.

Xin. The Sun in its motions and operations is very strong, and giant-like; he goes forUi like a strong man in his might; who can stay the Sun in his course ?

XrV. The Sun in his motion is very swift; he makes haste, as one who runs a long race, even the whole circuit of heaven.

XV. His motions are constant, he is ever in motion, he always keeps the same pace; if he ever stood still, it was not to ease himself, it was not for his own, but his Creator's pleasure.

XVI. The Sun's motion is regu-lar; he never goeth without his bounds, keeps always in the zodiac, in moving the ecliptic, betwixt the two tropics.

XVII. The Sun is never weary, though in a continual journey; the swiftness of his course does not tire him, nor is he spent by his restless motion^ but is still as glorious as •ver.

XU. Christ is wondoful]; angels and saints for love admire hun; the world and devils with fear tremble at his name, Isa. ix. 6,1 Tim. iii. 16. He has the admiration of angels and saints, and consternation of devils and wicked men. The saints adoi^ and worship him, as it is their duty, because he is God; and were there ten thousand Suns, the saints would love and admire Christ ten thousand times more than them all. He doth so attract and ravish their hearts, by the beaming forth of the rays of his love on them, that they open when he visits them, and shut when he withdraws, drooping and languishing in his absence, and will not be ^sed by any lips, nor embraced by any arms but his.

Xni. The motions and operations of Christ are strong and powerful, as when he moves to convert souls, to help and deliver his people, or in revenging himself upon hisand their enemies,Eph. i. 20.

XIV. Christ's motions are swift and speedy. '* He flies on the wings of the wind, and skips like a young roe," Psal. xviii. 10, Cant. iL 8,9, ^specially when he comes to help and relieve his people.

XV. Christ's motions are constant, he is never out of action: " He ever lives to make intercession," Heb. vii. 25. He is always moving and working for his creature's good, though in h^ providences, because his ''footsteps are in the dark," Psal. Ixxvii. 19: we are not able to discern him, stir nor move one foot, his motion (like the Son's) being certain, though indiscernible.

XVL Christ's motions also are regular, that is, wholly according to his Father's will, John xii. 49, that is the only way he takes, and the line out of which he never goes: '' Not my will, bat thine be done," Luke xxii. 42.

XVn. Chi^t is unwearied and indefisitigable in all lus movings, workings, and joumeyingBforthe good of his people. His bounty and liberality do not waste his everlasting treasure of grace, nor can his laying out diminish it; be is as powerful* as rich, and glorious as ever, Col. iL 8, Eph. iii* 19. See the metaphor Light

BOOK II.J

CHRIST THE SUM OF RIGHTEOUSNESS.

4^1

METAPHOR.

XVin. The Sun is powerful in its operation, in expelling darkness; the ni^t vanisheth at its approach! the clouds, and dark yapours of the morning, are also scattered and dispersed hy the operation of its powerful beams.

XDL When the Snn hath chased away the thick vapours and dark fogs of ^e morning, it causes a very sweet and lovely day, shining forth with great spiendoor and brightness.

XX. The influence of the Sun is very extensive, it reacheth to every creature, it penetrates into the bowels of the earth, and dives as deep as the bottom of the sea; nothing is hid from his heat. He shoots forth his beams like so many darts, to pierce the body of the earth, and wilii his light-giving rays, maketh search into the lowest and darkest dungeons. His remoteness from the earth impedes not his operation,

XXL The Sun dries up and exhales the gross and filthy vapours of the earth, which otherwise would cormpt the air and render it pestilent and infectious, and is therefore of a healing quality. '

XXII. The Sun is useful to generation and production; many pre-dons fruits are brought forth by it. It makes the plants, which were hiid (as it were) in the grave, to rise and spring up i^ain. Hence the Sim is called by some, Anma mundi^ the floul of the world, because it animates the creatures.

XXTTT. The Sun visits not every hemisphere, nor shines in every horizon at the same time; and it differs in the degrees of heat, in the respective btitudes, according as they are nearer to, or more remote from the equinoctial. Some places beyond the tropics, as Greeidand, &c., see it not in many months. And it is well known, that according to the situation of places, as they bear from each other, east and west, the Sun

PARALLEL,

XYIII. Christ appearing and rising upon th^ soul, drives away and dispels darkness, turns night into day, and scatters aU the clouds and bl|ic]( mists of sin, ignorance, and unbelief, in the soul; and not only so, but also by the influences of bis word, and glorious operations of his Gospel, he dispels the &rk fogs of ignorance, error, ^d coq? fusion in the world*

XIX. The Lord Jesqs when he hath scattered and driven away, by the glorioQS aad powerfid rays of his word and heavenly doctrine, all error* heresy, and antichristian darkness, will make ft lovely and glorious day in the world, as He dotji now in the soul of a beHever, Isa. Is. 1, 3, 4* ^f 19, 20, and IxiL 2.

XX. The influences of Christ reach to every creature; there is nothing in heaven, earth, or hell, which he finds not out; all things are naked to him, because his eye is everywhere, Heb. iv, 13, '* Whither shall I go from thy Spirit? or whither shall I fly from thy presence ? If I ascend up to heaven, then art there; and if I make my bed in hell, behold thou art there," &c., Psal. cxzzix. 7, 8. Though he be seated in heaven, yet his hand reaches to the earth, as well as his eye. He is present, by his knowledge and powerful working, in every place and comer of die earth.

XXI. Christ exhales and dries up the stinking polluted sinks of sin and corruption, which else would infect and destroy the souls of his people. He purifies tbe inward man, always refining it from the dregs of the flesh, and the root of bitterness; and b therefore the Soul-Physician, Isa. IxL 1, and liii. 5, Matt. ix. 20.

XXn. By the Spirit of Christ we are regenerated or bom again, John liL 5. * Holiness, &ith, love, joy, Ac, and all such precious fruits, are the productions of the Holy Spirit, through Christ, Gal. V. 22. Such as lie (as it were) buried in the grave of sin and spiritual misery, shall (when tbe quickening beams of this spiritual Sun shine upon ^eir souls) have a resurrection from that death, Eph. ii 1; and by its efficacy shall their bodies also be raised from the dust at the last day, John V. 28,29,1 Thess. iv. 16.

XXm. 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 radmnt than elsewhere. A great many places wimt 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 Sunshine of the Gospel has not yet arisen ; yea, even in Palestine, and the adjacent countries, where it first shone most gloriously, its light is, for the most part (if not cdtogether) removed, and communicated to

CHRIST THE SUN OF RIGUT£OUSNBSS.

[book 11.

VETAPHOB.

DISPARITY,

rises sooner or later, proportionable to the difference of the longitude of each parallel,

XXIV. The Sun is of a more healing, warming, refreshing, and reviving quality, ^an any creature in nature. It is also of a burning quality, for by a burning - glass it will set combustible things on fire.

the isles afiir off, to the glory of his ridi and un* speakable gzace and love to us, in Christ Jesus our Lord.

XXrV. Christ warms and heats the soul, which

of itself is cold, earthly, and of a benumbed con-

stitution. He sends the Comforter, by him we

are quidLened, &c, John xiv. 16. He gives rest;

he is the resurrection, and the life of his people,

and therefore their Reviver, 'John xL 25. As a

refiner's fire, he bums our dross, hay, and stab«

ble, Ac. And if this fire be cherished, it parches

and dries up the weeds and trash, the thorns and briers that grow in our souls,

as predominant sin and lust, all self-love, corruption, and carnal confidence, Ac., which

else would choke the word and stifle all good motions in us. See Refiner.

XXV. The Sun is of an illumi- XXV. Christ is the light of men, John ziv. Dating and discovering quality, ex- 4, 5, 9. 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; vrithout it we shall stumble and fiill, converse witii sin which envenoms the soul, and at last tumble Uindfold into hell and eternal damnation. By this blessed light is discovered, 1. What sin is, and its nature and consequences; for though natural conscience (if it may be so called) arraigns us for inunorality, or any breach of the law of nature, yet it is too dark, and far short of diBCOvering the horrid filth and abominable evil of sin in a Gospel way; that is the work of the Sforit, and it is only spiritually discerned. 2. This spiritual Sun, or Gospel*light, shows the sad and lamentable condition of Men man by sin. 3. How insignificant tiie world, with all its outward pomp and imaginary glory, is to release him, and afford any solid content or sa* tisfaction. 4. It discovers the craft and subtilty of Satan, that arch-enemy of souls. 5. It reveals (as fiur as frail man can comprehend it) the Being of God, in his glorious attributes, and most sublime perfections. 6. It holds forth tiie transcendent exceUcney of Jesus Christ, and the absolute necessity there is for poor Men man to have an interest in him, in order to his peace with God. 7. It informs us which are fsdse ways, who are heretics, tthere the false church is, ftc., 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 be* fore them, and crooked things straight.. See the Metaphor Light.

poses to view what the night hides, which the moon (though unclouded, and at full) cannot so well do. It shows things as they are. In the dark we may stumble and fall, yea, handle venomous creatures, or M into dens, and tumble firom precipices, &c. So that by its light we are guided in all the actions of our natural life.

XXVI. The Sun is of a very pleasing and rejoidng quality: as darkness and sadness are companions, so are light and joy. When the heavens are obscured with black clouds, the whole creation sympathises, and looks sadly, but when the clouds are scattered, and the Sun appears in its native brightness, its light is sweet, and, as Solomon says, " It is a pleasant thing for the eyes to behold the Sun," Eccl. xi. 7.

XXYI. What can be so desirable, so oamfort-able, as the light of God's countenance, to have this Sun of Righteousness shining on us ? David accounted it the one thmg desiraUe, '* 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," Psal. xxvii. 4. If the beams of this spiritual Sun be withdrawn, the soul is restiess till it finds them, seeking every where, and crying out with the spouse, " Saw ye him whom my soul loveth ?" Cant iii. 2. ««His favour and loving-kindness is better than life " Psal. Ixiii. 2, 3.

UOK 11.]

OnaiST THE BUN 07 BIGUTEOUSNESS.

4i3

PARALL£X<.

XXTIL The Sim makes the everal seasons of the year, winter ik1 sommer, spring and autumn, iccording to its access and recess to md horn the several and respective limates. When it rises hi^er in nr horizon, it mokes the spring, Jochii^ every bosh with leaves, and ^owning the gardens and field with iow^B; bat when the Sun retires, ^ery things hangs down its head, ihe grass and flowers leither, and all ^heir heanty and verdant ^grancy nmiah.

XXYm. The Sun operates ac-offrdiiig to the matter it shines upon. It softens wax, melts snow and ice, bat hardens day. It causes a dung. hiU to send forUi a more coirupt md unsavoury scent; but makes roses sod other hlossoms yield a more fra-gnot and delightful odour.

XXVn. When Christ draws near the soul by his heavenly influences, he causes it to become green and flourishing. When this Grospel-Sun rises high, and shines hot in any kingdom or country, it causes them wonderfully to flourish; it fertUizes souls or nations, and makes them to bring forth beautiful blossoms, and wholesome fruit; but, in his retreats and withdrawings, how do they languish and pine away! It is night where Chnst is absent, and day where he is present, Cant. V. 6. His being at a distance is the soul's winter, and his blessed approach is summer. As birds chaunt their warbling notes in the spring, rejoicing at the Sun's coming; so do the saints mth spiritual melody congratulate the approaches of Christ.

XXVIII. Christ the Sun of Bighteousness, 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 hardened and grow obdurate as a rock, not through the Gospel's fiiult, but their own obstinate and rebellious minds, Luke xxii. 61, 62, Acts ii. 37, and xvi 29, 30. To some the word is, ** A savour of life unto life, and to

ctbcn a ssvoor of death unto death," 2 Cor. ii. 15, 16. XXIX. The Sun is often covered XXIX. Christ is often veiled, so that we can-

irith doads, and even in its me- not 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 doctiine. Acts xxiv. 25.

XXXI. The dazzling light and transcendent glory of Christ exceeds fdl the glory of the world, and all that is thereui; 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 soiU, because sin is infinitdy less than he.

XXXm. Jesus Christ rejoices 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, 0 God," Heb. x. 7.

XXXiy. Christ, by his blessed word, through the influences of the Holy Spirit, ripens his chosen ones for the harvest, which is &e end of the world, and prepares them for glory. Matt, xiii 30; and the widced, through their own perverseness, tte fitted, as yesseb of wrath for destruction, Bom. ix. 22.

even in its me xiilian altitade or exaltation it is sometimes hid from cor eyes; yet, oereitheless its powerful influence sod efficacy is not then gone.

Some cftmiot bear the poverM and scorching heat of the Sm.

XXXL The Sun drowns and swal-krws up the glory of the lesser lumin-tries, as the moon and stars.

When the gross body oC the moon interposes betwixt us and the Sun» it becomes eclipsed, other whoQy or in part, in our ho-

nzctt.

XXXnL The Sun is said to rejoice in his coarse, as a strong man that runs a race.

XXXIV. Time Sun is of a ripen-iog quality, makes all things ready for htfrest; it ripens tares as well as artiest, bad as well as good fruit.

CHBIST THE BOOT OF DAVID.

[tO«K II.

KBTAPHOB,

I. The Sun is a creature, and liad a beginning; and when time is swallowed up of eternity, it will set and rise no more, Jolm i. 3.

n. The Sun gives light, but cannot give sight; the Sun-beams,* though never so powerful, cannot make a blind man see.

ni. The Sun shines but in one hemisphere at once; when it rises to us, it sets to our antipodes.

IV. TheSunhathdamagingaswell as healing qualities, defaces beauty, maketh men &int, Cant. i. 6. Fruits are somtimes withered to nothing by it.

y. The Sun is inanimate, hath neither rational, sensitive, nor vegetative life, though in some sense called the fountain of life.

VI. The Sun is the servant of men, from the root vcm to minister. It is idolatry to worship it.

I. Jesus Christ is God, in his essence no-created, and without beginning. Christ es-dureth for ever, he is AlpJm and Omeyi, tl^e beginning and the ending, the first and the last, Rev. i 8.

n. Christ gives sight as will as light, h made the blind to see. He also cures spiritual blindness, as Saul's by Ananias, Acts ii. 17, Matt. XX. 30.

III. Christ is able to shine over the whok world at once. It may properly be said of bin as of the king tA Assyria, the stretching out of hii wings is able to cover the world at one momcit, Isa. viii. 8.

IV. Christ hath no hurtful quality; be qoidKiB the soul, never makes it fiaint He makes deformity beautiful and lovely; ripens, but never withers the fruit of grace. His beams are de> structive to none, but such as have no root; sach indeed he withers. Matt. xiii. 6.

V. Christ has lifb, light, and heat, and ii often in scripture called our Life, CoL iii. 3,4, for he gives and maintains both natoial and spiritual life.

VI. Christ is our Lord, wh<nii men and angels must worship; all the host of heaven adore him. It is gross impiety not to worship him.

INFEBEN0E8,

I, Hence we may learn to know the worth and excellency of Chriat, as also the indispensable and absolute necessity every soul lies under of receiving divine iHominatiGng from this everlasting Sun: for as natural bodies perish without the influence of Ae satoia] Sun, so will souls, if the Sun of Bighteousness give not his life-cherishing efficacy,

II. Hence we may also see, how greatly we are concerned to piay earnestly to God, that our hemisphere may never be deprived of this Sun of Bighteousness, nor oveESpresd with the clouds of superstitious Popery, nor other heretical errors and darkness.

in. This may show the folly and madness of such as would drive the light of the Gospel eut of the world: 1. In respect of the wrong and injury they would do the world Iher^, if they could efiect it. 2. Their inability to accomplish it.

IV. Hence we may infer the necessity of labouring whilst it is day; we know not bov soon our Sun may set, and we are not sure of another. The Lord thus threatens the prophets, that cause the people to err, "I will cause the Sun to go down at noen," Ac, Ainos viii. 9. Which judgment, the Lord God in mercy deliver England from.

CHRIST THE ROOT OF DAVID.

''lam the Root and offspring of David;* &c. Rev. xxii. 16.

There is a great and glorious mystery in these words; many underatand not how Jesos Christ should be the Root, and yet the ofi&pring of David. This text agrees with those words of our Saviour, '* If David called him Lord, how then is he said to be his Son T* They understood him not. Christ, as he is God, is David's Lord, and the Root of Datid; but as he is man, he is his offspring, and hence elsewhere called the Branch.

* Caiyion Job xiix. 19.

BOOK U.]

CUBIST THE BOOT OF DAVID.

425

Christ is and may fitly be called and compared to a Boot.

1. The Root of grace.

2. The Boot of glory.

PABALLEL.

L From the Lord Jesus Christ, the Boot of David, all believers do proceed: " I am the vine, ye are the branehes." See Christ, the tme Vine.

II. The Deity or Divine nature of Jesus Christ is a hidden thing, cannot be seen with mortal eyes. Christ's glory was veiled under afiiictions,' reproaches, poverty, &c., as a Boot is under the earth.

III. In the Lord Jesus Christ is life: he is called *' The way, the truth, and the life, John xiv. 6, and v. 26. '* As the Father hath life in Idmself, the Son also hath life in himself. Life is in Christ, as sap is in the Boot of a tree.

IV. The Lord Jesus Christ, this Root bears up his Church, and every member thereof. Bom. xi.

y. The Lord Jesus Christ conveys sap and nourishment to all his Church, and every particular believer or branch thereof; hence he is called our life. Col. iii. 3.

YI. The saints and Church of God have the like dependence on the Lord Jesus Christ: '* With* out thee we can do nothing," John xv. 5.

Vn. There is much sap and life in Jesus Christ for the godly, when oft-times they seem like withered and diy branches.

Vm. The goodness, firmness, and soundness of this divine Boot, the Lord Jesus Christ, shows us the very happy, steadfast, and secure state of the Churdi. This Boot cannot &il nor decay, and consequently the Church and people c f God shaU endure and stand against all &e storias and Masts of the devH, antichrist, and all wicked ene« mies. Matt. ziii. 16.

IX. The Lord Jesus Christ is secured from hurt and danger, (whilst his Church is daily ex* posed thereunto) being hid in God, as it were; *^ You are dead, and your life is hid with Christ m God," Col. iii. 3.

X. The devil's grand design being utterly to destroy aU the godfy, struck most foriously at Jesos Christ, the blessed Boot, Matt. iv. 5, 6.

XI. Christ communicates of his Spirit and divine nature to his Church: " If the Boot be holy, even so are the branches. Be ye holy, even as I am holy," 1 Pet. i. 16, Bom. zL 16. ** He that

Ui this hope in him, porifieth himself, even as he is pure," 1 John iii 3.

DISPARITT.

I. But this blessed Boot, the Lord Jesus Christ, is in heaven, Heb. ix. 94.

n. This Boot of believers, the Lord Jesus Christ, never grows old, decays, nor dies: Jesus

METAIPHOB.

L A Boot is that from whence the tree and branches do proceed.

n. A Boot is a thing hidden in the earth, and not obvious or visible to the eye.

in. A Boot hath life, nay, it is the centre of life: the life of any tree or f^t is principally in the

Boot

IV. The Boot beareth the body of the tree, and aQ the branches thereof!

V. The Boot communicates sap and nourishment unto the body ind all the branches thereof.

TL The body and branches have a oeeessaiy dependance on the Boot.

vn. There is much life and ■p ia the Boot, when the tree s»i kiaehes seem dead, dry, and npkss.

VUL As is the soundness and irmneas of the Boot of a tree, the Dore found, firm, and stable is the tree itself, with the branches thereof; tho6e being likely to endure, when those ^t have no Boot Ml away.

IX. The Boot is best eecured of toy put of the tree, being excellently fortified by nature in the earth.

X. Those that would utterly des« troy the tree, strike at the Boot.

XL The Boot communicates of its life and natoral virtue to the tree and branches^

KETAPHOB.

L Natttbal Boots, of trees and plants are in the earth.

n. Natural Boots as well as ^Iw My and branches, decay, grow

oldy and die: though the Root there ''Christ is the same yesterday, to-day, and for eiu"

of wax old," Ac., saith Job, xiv. 8. Heb. ziii. 8,

m. A natural Hoot usually bears III. Christ is a Root that gives oonsoladon tsd

but one tree; if it bears (as some satisfaction tg all. He was the Root of the Qnxrch

Boots do) many bodies, yet not all both before and since his Incarnation, both trimih

of one species or kind; there may phant and militant; the Root of Abraham, Job,

be many thousands of Roots. David, &c., and of all the prophets and saints tkt

ever had spiritual life in them.

IV. Natural Roots are subject to IV. The Lord Jesus Christ is a Boot wbich

the wills, humours, and pleasures of neither men nor devils can touch, destroy, or dig

men. up, for he is God.

APPLICATION.

Olject, Here we may enquire, " If Jesus Christ be the Boot of David, how u he said to be the stem or brandi out of the Boot of Jesse ?" Is Jesse Christ's Root, and yet is Christ the Root of Jesse ?

Afu. Jesse is the Root of Christ, according to his human nature, and Cbiist is the Root of Jesse, according to his divine nature: as he is Mediator, God and man in one person, he is both these, viz., the Root and Branch of Jesse.

Doct. From hence note that Christ is God.

L He is called God, *' The mighty God, the true God, the only wise God, and Go<l blessed for ever." 2. He made the world, all things in heaven and earth; " He kid the foundations of the eartbi and the heavens are the work of his hands.'* 3. He iq>hal<is all things, was before all things, and by him all things consist. 4 He is omniscient, knows all things, &c. 5. He searcheth the heart. 6. He is the first and the last. Alpha and Omega. 7. He ought to be prayed unto, all divine worship and spiritual Skdoration be* longs to him. 8. He hath power to forgive sins. 9. He thought it no robbery to be equal with God. He had power to raise himself and others from the dead: grgo^ be is the eternal God, Isa. ix. 6,1 John v. 20, Jude 25, Rom. ix. 5, John L 2, 3, Hebrews i. 10, John xzi. 17, Matt. iz. 1, 2, 4, Mark ii. 5, 6, 7, Luke v. 21. See the metaphor Light

Jesus Christ is the Root of nature, as well as of graoe and glory, though we run the metaphor under that notion, John x. 16.

Infer. L If Christ be the Root of all the grace that the saints and the ehuroh leceive, then from hence we may justly infer, tliat all the divine goodness any person or persons have in them, they derive from Christ; it is he that makes one man to differ from another. " Who made thee to differ ? &c, what hast thou that thou hast not received?'* 1 Cor. n. 7, John V. 23.

n. From hence we infer, that as Christ is God, so he ought to have all the gloiy. All should honour the Son, as they honour the Father.

m. Then let us fear to offend him, and let all our dependence be upon him, &c.

IV. What is thy state and condition, simier ? Thou hast heai^d Christ is Che Foundation and common Root of all believers, art thou taken oat of the dead and comptRootof mankind, viz., the first Adam, and engrafted into Christ ? Dost thou grow upon this living Root? Does thy fruit flow from spiritual union wiUi him ?

V. If thou art not taken out of that evil, fruitless, and sapless Root, labour now to be transplanted, get an interest in the Lord Jesus Christ, the £U>ot of David.

YI. This shows the happy and blessed condition of the Church and people of God: '' Because I live," saith our Divine Boot, '* ye," my branches, ''shall live also," Johnxir. 19; althouj^ the graces of his samts may sometimes seem to fail, and their greenness deoy, yet out of ^ full and blessed Boot shall they have sufficient supplies: " For in him ^ fiilness dwells," John i. 16.

bookil]

CHUIST TH£ TBUE VINE.

V^l

CHRIST THE TRUE VINE.

tpt ttya % oiMPixS* n a3^mf ** I am the true Fine/* John xv. 1, and ver. 5« ** I am the

• Fine:'

Isf this text the Lord Jesus Christ is pleased to express what he is to his Church and people, by the elegant metaphor of a Vine; the nature and properties of which, with the parallela and disparities follow.

XETAPHOB.

PARALLEL.

L Thb Vine seems not so lovely, statefy, and amiable to look upon as some other trees; it is aot so fai^ and lofty as the cellar, nnr to be compared for strength to the oak; nor for beauty to the joim or fir-tree.

it than other trees. The Lord's choicest plantation (the Church) b expressed by it; and therefore it is diguified with the title of goodly sod noble, Ezek. xvii. 8, Jer. il 21, Psal. Ixxx. 9.

I. Jssus Christ, in his state of humiliation, did not appear in that outward glory, pomp, and magnificence, which the pioud grandees of the earth glitter in, Matt viii. 20; he was not entertahied with the royalties of imperial palaces, (for his kipgdom was not of this world, John zviii. 36.^ He was looked upon in, comparison of the mighty men, who are compared to the

cedars of Lebanon, and oaks of Bashan, as a poor, mean, and contemptible sluub; as the

prophet foretold: '' He shall grow up before him as a tender plant, and as a root out of a

dij ground; he hath no form nor comeliness, and when we shall see him, there is no beauty,

that we shoold desire him," Isa. liii. 2, 3. IL The Vine noTertheless hath U. ** Jesus Christ hath a name aboye eyery

a more honourable name given to name,** Phil, ii 9; he infinitely excels whatsoever

is good, great, and glorious in angels, saints, and men, Heb. i. 14. The splendour and stateliness of monarch's courts is nothing in comparison of that inexpressiblelustre and migesty that surrounds him. llie heavenly luminaries are dim to him; he is the royal offspring of heaven, of the suUimest extraction. "When he bringetkthe first-begotten

into the world, he saith, and let all die angels of God worship him," Heb. i. 6. m. The Vine gives laxge shoots, lU. Christ, when in his young and tender age,

grows much in its young and tender grew much in favour, both with God and man,

Luke ii. 52; and when he was twelve years old, disputed with the learned doctors, ** Hearing them and asking them questions: and all that heard him

were astonished as his understanding and answers,'* &c. Luke iL 46, 47. IV. The Vine wonderfully a- IV. Jesus Christ is full of life and divine vir<-

iHxmds with sap, and inward vir- tue; the treasuries of his communicable grace

are immense and unspeakable; "All wisdom and knowledge are hid in him," Col. L19. "In him all fnhiess dwells," John i. 14. His people, mystically. united to him; are his branches; them he supplies with spiritual quickening, nourishment, and growth, and though scattered over many kingdoms and nations, his protection environs them round about, provides a sufl&icent siq^ply for their spiritual wants, which is to be found nowhere

ebe. **If a man abide in me (saith he) he is cast forth as a branch that is withered,"

^ Jdm XV. 6. v. The Vine is a most firuitful V. Christ, the spiritual Vine, is not only a green,

I^t A great naturalistf tells us spreading, and flourishing plwt, but also exceed-

of one stock, one single vine plant- ing firnitfiil; he was so inhis life, *'Goingup and

^, and brings forth firuit in a short tine after it is planted.

toe, bearing and nourishing many large brandes, which spread exceedingly; yet all partidce of its root and fiitness, (as it is said of the olive-tree,) Rem. xi. 17, where tbere is enou^ to feed all, and make tiiem flourish and bear fruit shmdantly.

* A Vioe, ID LatiB, Fitii, quia ienia, because flexible, from vieo, to bind with'twigs; or as Scah'ger iifI, ejferendo Vtmo, because it bears wioe. It is caUed in Greek oftircA^, from the ad?erb ofaa, una, «««,to^ahcr, with; of the Hebrew CB^, h^im,-euM,9nd miXot, which in the Ionian dialect signifiea wine. It is esUed in Hebrew cans k^rem, a Vine or vineyard, or, p>, ffq>ken, &e. f Pliny lib. xi?. e. 4.

CHBI8T THJQ TBUE TINE.

[bookil

HETiLPHOB.

ed by the empress livia, that yielded 12 amphoras (that is, 108 gallons of onr measure) of good wine yearly. There are sometimes found hundreds of grapes upon one duster, seveial clusters upon one branch, and abundance of branches upon one stock. The scripture, when it would express plenty, borrows a term from the Vine, which denotes increase. ** Thy wife shall be as a fruitful Vine upon the walls of thy house," Psal. cxxviii. 3.

YI. The Vine brings forth pleasant fruit, sweet and delightful beyond others; it is said to''Make glad the heart of man," Psal. civ. 15. '' Give wine to those that are of heavy heart; let them drink and forget their poverty, and remember their misery no more," Prov. xxxi. 6, 7. *<When the new wine languisheth, the merry-hearted do sigh; all joy is darkened, the mirth of the land is gone," Isa. xxiv. 11,

VII. The Vine yields profitable fhiit: " The blood of the grape," (as it is called, Deut. xxxii. 14), is a great strengthener and supporter of nature. Paul advises Timothy to drink a little wine for his stomach's sake, and often infirmity, 1 Tim. v. 23. The good Samaritan is said to pour in oil and wine into the wounds of the man that fell among thieves, I^uke X. 34.

Vni. The Vine is a shadowy plant; its spreading branches and laige leaves afford a delightful and refreshing shade, and is there-fere used for covering of pleasant arbours.

PARALLEL.

down doing good," both to the bodies and souls of men; frui^id in his death. In that duster there is much choice fruit; as atonement, recondliation, redemption, victory over sin and Satan, the abolishing of the law, and establishing the everiastii^ righteousness; he was fruitful in his resaxrectioo, ascension, intercession, &c. The graces of the Spirit, holy ordinances, and promises of eternal life are all fruits of this heavenly Vine; frt>m him is all our fruit found. Acts x. 38,1 Cor. xiiL Dan. ix. 24, Hos. xiv. 8. See the metaphor Li^t

VL The Lord Jesus brings forth the most pleasant and desirable fruit. '* I sat down under his shadow with great delight," saith the spouse," and his fruit was pleasant to my taste," Cant ii. 3. No cup so refreshing as the cup of divine consolation. Ko wine nourishes or quickens the body so much as the love of Christ, peace with God, reconciliation, pardon of sin, justification, adoption, &c., Epb. ii. 1, 5, 6. These blessed fruits of this mystical Vine do cheer, feed, and enliven a drooping and languishing soul, Psal. xxxiv. 8.

VII. The Lord Jesus yields fruit every way profitable. All the good that soul or body is capable of receiving, flows from him, and is the fruit of his love, purchased by his death, and oommu-nicated by his word and Holy Spirit: it warms, supports, and strengthens the souls of his people. His grace is of a heeding, quidcening, and vivifying nature, 2 Thess. ii. 17, Rom. i. 5, and v. 11, 2 Cor. iv. 1, Eph. ii. 5,8, Psal. dii. 4. See meta-phor Wine and Ointment, &c.

Vin. Jesus Christ is a shadow to his Church, ''A hiding-place from the wind, and a covert from the tempest; as the shadow of a great rock in a weary land," Isa. xxxii. 2. He defends from the rage of Satan, frt>m sin, from the fury of man in the heat of persecution; yea, fh)m ibe wrath of God, by which (were it not for the interposition of this blessed screen or shade) we would be scorched, burnt, yea, utteily consumed, 2 Sam. xii. 2—5, Isa. liii. 5, Lam. iii. 22. See Bock, Apple-tree, &c,

IX. It is a very soft and tender IX. Christ, the sphitual Vine, Luke xix. 41, plant; so that if it be cut, bruised, or (being affironted, rejected, and abused by the rebellious, obstinate, and unbelieving Jews) when he

approadied and beheld the city, ''He wept over ft, was grieved for the hardness of their hearts," Matt xxiii. 37; but more especially when he came under the execution of divine wrath for man's sake, and in his steed, which he did willingly undergo, Isa. liii. 7. How did his bruised and abused body sweat, as it were, great drops of blood, until he yielded up his blessed life and precious Spirit for us? Luke zxii. 44*

X. An eBMsent writer* saith, X. The grace of Christ, the spiritual \m, that the tears of the Vine (like is precious eye-salve, which removes those thick

any ways wronged, it will abundantly weep and bleed out its sap and mois* ture, as naturalists report.

ffieroH. Tragus in hiB Com. de Strip, lib. iii. p. 1059.;

BOOK U.]

CHRIST THE TRUE VINE.

429

METAPHOR.

gain congealed in the stock of it) (lro{^ted into dim eyes, remove the little doads that begin to gather tliere, drive away darlmess, and clear the sight; and farther saith. Quid fossitvUis, et alia qunefimdit, sermone explkare nemo potest; that nO tongue could sufficiently tell the virtues of the Moe. The like says P/m. lib. xiv. 1.

PARALLEL.

clouds of darkness and ignorance that are upon the understanding, Kev. iii. 18, by which a soul spiritually comes to have a clear prospect of those never-fading glories of the other world, and plainly discern the gilded follies and transitory vanities of all things here below. In a word, no tongue can sufficiently exalt the transcendent virtues of this ever-blessed Vine.

METAPHOR.

BispARnr.

I. The Vine is a plant of an earthly extract; the choicest and goodliest are only the plantation of

men*

may look for fruit when the vintage is gathered, and find none»

J Christ is of a heavenly original and ex* traction, *' A Vine of God's own planting," John XV. 5, who prepared a body for him, and appointed him to the work of redemption, Heb. x. 5. He is *'The true Vine, and God the Father is the Husbandman," John xv. 1. No other could plant so noble a Vine as Christ is.

II. The Vine is not always green; U. Christ, the spiritual Vine» perpetually flou-the leaves fall off in winter. You rbhes, always abounds with firuit, and knows

no winter; '* He is the same from generation to generation, yesterday, to-day, and for ever," Heb. xiii. 8, without variation, or shadow of turning, James L 17: there is always a full vintage, that never diminishes, withers, nor decays, never grows old^ but ever remains full in its growth and absolute perfection.

in. The fruit of the Vine taken III. The fruit of Christ, the spiritual Vine, tc excess, is offensive to God, hurts never hal1» any \ no danger of surfeit here; the

more you eat and driiik the better it is; hero is no fear of excess. Thfe wine of consolation neither gluts nor inflames, nor intoxicates, but nourishes and feeds the soul, still begetting a sharper c^pe-tite for more.

IV. All the believers in the world may par-take plentifully of the fruit of the spiritual Vine (the Lord Jesus) every day, yea, every moment; there's enough for millions, and to be taken freely t yet the store is never the less. How siany have been nourished thereby mnce the i^ginnbg ? yet it is as full as ever, and so will ever be, Matt, y. 6, and xi. 28, Isaiah

and injures tlie soul, breeds diseases and destructive humours in the body, bereaves men of reason, intoxicates the brain, &c.

IV. The fruit of the Vme dimi-sisbes; by gathering duster after duster, you may soon strip it of all.

It. I.

V. The fruit of the Vine is only good for the body.

VI. The Vine wants support; oniess it be nnder-props, it fialls, being Dot aUe to bear the weight of its crvn blanches.

V. This fruit is good for the soul; it comforts and revives the inward man.

VI. Christ, the spiritual Vine, is of excellent strength and ability to support his spiritual branches, (the saints) and needs no help from any other.

GOROLLABZEB.

L Frok this meti^hor we may learn what an infinite blessmg and unspeakable mercy the Lord Jesus Christ is to his Church, and all true believers; how helpless saints are of themselves; for the branches cannot stand without his divine support, nor bear fruit, unless this blessed root communicates sap and nourishment to them, John xv. 4«

n. It shows what a sweet and blessed union there is between Christ and believers; ^ch a relation as is between the root and branches; it is a mystical (yet the nearest and E»Bt real) union.

m It shows that our whole dependence ought to be on Christ; for he only can t^hoU ii8» aa the root does the branches: ** Witt^out him we can do nothing," John xv. 5 S

vre can neither grow, bear fruit, nor stand firm in a boisterous and tempestuous season, cor suffer for his name; but with his help we can do alL

IV. It shows that Christ is very sensible of all the wrongs, injuries, and outrage that are done to his samts : they that lay hold on, and offer violence to the branches, come very near the tree; such *' touch the apple of his eye," Zech. ii. 8. And let bdieveis be sweetly comforted from hence ; that under all theur decays, and want of more gnure, there is abundance of more sap and spiritual nourishment in the root and body of this blessed Vine, which (according to the nature of the metaphor) shall at due time be communicated to all the branches, that are truly grafted in him, which shall revire them, aod make them flourish, both with leaves and £ruity to the glory of (xod and their own eterail happmess.

This humble plant calls for our imitation: This noble plant deserves our adoration: Its early fniit provides us early food; Its plenty stores us with what's rich and good^ Its pleasiitf sweetness gratifies our taste; Its profit fills us without fear or waste; Its shadow shelters from extremes of heat, (Ciroling the Churoh) lus choicest cabinet; A tender plant; how can we then abuse him f An eye-slave} healing all the blind that use hinu

CHRIST THE LILY OF THE VALLHYS.

<«

/ am the Rose of Sharon, and the Lify of the VaUe^s,*^ Cant. ii. 1.

Most expositors agree that these foregoing words are the words of our Uesaed Lord and Saviour Jesus Christ: ''J am the Rose of Sharon, and the lily of the valleys.'' Wherein he expresseth his own excellencies, to draw, allure, and enamour the souls of those that love, and long after him: how fitly may he be compared to a Rose we have shown in this book, in some other place, to which we refer you. And as there is great and lovely beauty and amiableness set forth by a Rose; so here, I shall by his assistance, endeavour to set forth his delicious qualifications, by a Lily; the lily of the valleys.

ICXTAPHOB. PiaALLBL.

L A lily IS a sweet and a fra* L The Lord Jesus Christ may very fitly be grantflower, yea, of such a strong and compared to a Lily, whose savour and spin-odoriferous scent that a man's senses tual sweetness very much excels and tnuosoends (naturalists say) will be easily over- the sweetest of any odours that can be mentioned; turned with the sweet savour thereofi the honey and the honey-comb are sweet to tbe

smell, and sweeter to the taste: 0 then, how sweet is the precious savour of our Uessed Saviour! See Rose of Sharon.

II. A Lily is white and very II. Whiteness denotes holiness; it is said of beautiful; within it are seven grains the bride, the LamVs wife, ** To her was granted, or seeds, of the colour of gold, that she should be clothed in white," Rev. xix. 8. so amiable that our Saviour saith. And of those " Few names in Sardis, wluch had ''Solomon in aU his glory was not not defiled their garments, these (saith Christjshall adorned like one of these:" for white* walk with me in white, for they are worthy," Rev. ness it exceeds all flowers. iii. 4. Purity is essential, ori|^naIly» p^fectly,

and absolutely inherent in Christ; he is holiness itself, his {^ry is infinite, within and without, every way glorious; tl^ perfection of beauty.

ni. It is observed that the Lily HI. Jesus Christ is exceeding fituitfiil, firom this is exceeding firuitfhl; Una radki Root, (for so he is called) how many Lilies, or ^winquagenes acepe emiUente buUw; tioly, and heavenly diorcheSk have there qning ?

fiOOS 11.]

CHRISt UNOEIt THE SIMILITtrDE 07 AK APFLE-TBEE.

481

HKTAPHOB.

PABiiLLEL.

one root puts forth fifty bulbs or

scaHions.*

lY. Pliny saith Lib, zxi. c. 5, The Lily is the tallest of flowers, yet bugs down its head.

yea, from this blessed Lily many thousands of holy and sanctified Christians. See the metaphor Vine,

lY. Jesus Christ is higher than the mighty princes, kings and emperors of the earth, higher than heaven or angels, and yet humble and lowly in heart; therefore he is compared to the Lily of

tbe TsIIey, in his exaltations, as God very high; but in his humiliations, he seems to hang

down his head.

V. The great and incomparable virtue that is in the Lord Jesus Christ, is excellently good to cure all the diseases and maladies of the soul; it cures spiritual blindness, it softens a hard heart, it cures'stubbornness and obstinacy, by his blessed infusion of grace; in a word, there is no malady too hard for this spiritual Physician. See Physician and Heart And for other properties

afthe lily, see more where the Church is compared to it. Fordisparity, see Bose of Sharon.

y. The lily is a flower that bath many me^dnal virtues; the distilled water of a Lily is good to restore a lost voice, it helps faint-ness, is good for the liver, helps the dropey; and the oil of it is good for dirers maladies, says Galen.

APFLIGATIOlT»

Fbom hence we may seasonably learn to be humUe, seeing the Lily which is said to be of a tali growth, yet hangeth down its head. As Christ is humble, so holiness and humility are the ^orious ornaments of a Christian. That Christian that hath most holiness, hath most hnmility. The ear of wheat which is well kerned and fullest, hangs down its headmost.

CHKIST UNDER THE SmUJTnDE OF AN APPLE-TBEE.

"Ai the Apple tree amongst thetrees of the wood,90 is my beloved amonffstihesofu: Isatdown wder his shadow wUh great delight, and his fruit was sweet unto my taste:* Cant. ii. 3.

As Christ sets forth the praise of his Church in the second verse, she excelling all the danghters, as the lily did thorns; so the Church sets forth Christ's glory and praise in this; he ftx cr^ n^n g all the sons, as far as the apple*tree excels all the trees of the woodi

PASiJXBL.

L The Lord Jesus Christ yields his Father more profit, and brings more glory to him, than all the angels in heaven, or saints on earth, do or ever did; and not only brings glory to God, but also infi^te profit to all his peo-^ pie, who are partakers of his grace, and of the great plenty of fidness that dwelleth in him, John i. 14,16.

II. Jesus Christ excelleth in variety of precious graces. What good thing is it that any true bdiever wants, or can want any sort of, but it is to be had in Jesus Christ, whether grace or gifts, things for the soul, or things for tihe body, whether common or special mercies? " Of lus fulness have all we received, and grace for grace,'^ John i. 16.

T. The Apple-tree is very profitable to the owner, as it is obeerred by some ; it far excels other trees; hence Pliny saith, there were many about the city of Rome, vhich were set at a yearly rent of two thousandsesterces; yielding them mote profit and revenue lyy the year tbao a pretty good turn,

n. The Apple-tree yields di-veisity of fruit It hath (saith Mr. Aiosworth) more variety of fruits than any other tree that grows; it is Bot easy to reckon up the various sorts of Apples.

* Pliny, lib. ixL cap. v.

CHBIST UNDEB THE SIMILITUDE OF AN APPLE-TBEE.

[bookil

SIMILE.

PARALLEL.

ni. The Apple-tree yields sweet and pleasant fruit.

rV. The Apple-tree doth won-derfdll}' excel tiie wild and harren trees of the desert, which bear no fruit, or else that which is sour and unwholesome.

V. The Apple-tree, whether you take it in the blossom, or when its fruit is fully ripe, is a very beautiful Tree, and to look upon, very lovely and amiable.

VI. The Apple-tree m its leaves, buds, blossom, fruits, &c., hath a very sweet and comfortable smell: the spouse alludes to it when she cries to her beloved to comfort her witli apples. Cant. ii. 5.

in. Jesus Christ, the divine Apple-tree, bean most sweet and pleasant fruit; his frnit was sweet (saith the spouse) to my taste. See the meti^or of the Vine.

rV. Jesus Christ infinitely excelleth and sur-passeth all objects and things whatsoever, ^^Eeii the chiefest among ten thousand," Cant, ii 10, yea, the chiefest in the whole world, none like to him in heaven or earth.

V. Jesus Christ is veiy beautiful; wh^ber you consider him in lus incarnation or exalu-tion, he is most amiable and lovely, " We beheld his glory, as the glory of the only-begotten Son d God," &c.. John i. 14.

VI* How transcendently sweet is the scent and odour of our blessed Saviour 1 How sweet are the comforts of his Spirit, his word, and heavenly doctrine I " Thy word," saith David," is sweeter than honey, or the honey-comb," PaaL xix. 10, ''Words fitly spoken are like apples of gold in pictures of silver,*'Prov» xxv. ll. God's word is not

only sweet but rare and valuable; Christ is wholly delectable^ his conception, birth, life,

death, burial, resurrection, ascension, and intercession, smell exceeding s^eet. See Vine. VII. The Apple-tree, natura- Vlli Christ is of a soft and tender heart, M

lists observe, is a very tender Tree; of boWete of compassion to poor sinners; weep-

ingover {jerishing ones, and thus it was foretold of him by the prophet; ** He shall grow up as a tender plant, and as a root outof the dry ground,'* Isa. liii. 2.

Vni. Jesus Christ is a shadow many ways to his Church; " I sat down under his shadow with great delight," Cantii. 5. He is a cover from the scorching heat of the wrath of God, a shado^r for need; and he is a shadow for delight, refreshing, and pleasantness. Shadow is often used in

scripture to denote protection and mercy, Psal. xvii. 8, Isa. iv. 6, zzv. 4» and zzxii. 2,

Psal. IviL 1, and xd. I. See Bock, Habitation, Vine, &c.

IX. It is a rare sight to see an IX. It was a rare sight to see Jesus Christ in

Apple-tree grow in a wood. the days of his flesh, dwelling in the wood of

this world amongst men.

X. The leaves of this Tree of Ufe, are fortbe healing of the nations, Rev. xxii. 1.

XI. So when a poor, weary soul, or s]Hritual pUgrim, meets with this divine Apple-tree, and partakes of the fruit thereof, he is ^sweetly refreshed and supported thereby.

Pliny saith, lib. xvii. cap. 546, it is the tenderest of all trees.

Vni. An Apple-tree is a very shadowy Tree; its shadow refresh-eth, and by common eqperieDce is found comfortable to sit under in the heat of the day.

X. The leaves and fruit of the Apple-tree are medicinal.

XI. An Apple-tree in the midst of the trees of the wood affords oft-times much refreihment to weary traveUers.

METAPHOB.

I. An Apple-tree is subject to decay; in tune it doth wither, decay, and die.

n. The fruit of the Apple-tree will soon rot and come to nothing.

in. The fruit of the Apple-tree hath some pernicious qualities in it it is only external, and it perisheth in the i sing.

thereof had abundance of rest, peace^

KSPAEITT.

I. The Lord Jesus Christ never decays, nor ceaseth from yielding fruit.

n. But the fruit of the Lord Jesos Christ is incorruptible, and will never fade nor decay, it endureth for ever.

ni. But Christ's fruit hath no bad nor hurtfol quality; it is sweet, but surfeits not, breeds no worms; but, on the contrary, purges the sool from aU inward filth, and makes it healthfiil; this fruit is satisfying. The spouse l>y eating content, and satisfaction.

METAPHOB. DI8PABITY.

IV. An Apple-Tree hath no fruit, IV. There is fruit always to be found on Christ leares, nor refreshing shadow on it, and a refreshing shadow; this Tree is ever green, fir ooe great part of the year. and knows no winter, Heb. xiii. 1.

APPLICATION.

1. Is Christ compared to an ** Apple*tree, among the Trees of the wood ?" then from hence we may infer not only the excellency of the Lord Jesus above others, but thst snners, strangers, and whoever will, may come to him and eat of his fruit, tod sit down nnder his shadow; he, the Tree of life, is not paled, fenced, nor walled in, as such which are planted in a garden or orchard, nor is there an angel or flaming sword, to keep the way of this Tree of life; nor is the fruit of this Tree forbidden. An Apple-tree in a wood is common and free to all, poor beggars and strangers may hare free access thither, and who will forbid them ? Whoever will, may come and partake of Christ's fruit freely, John vii. 37.

IL Be exhorted then, sinner, to hasten to the Lord Jesus Christ, who is the Tree of Life.

L Consider the barrenness and nnfroitfulness of ail other Trees, or olyects of the' iroHd, that grow in the wide wilderness where you live; what is all the fruit of earthly TJessore, |«ofits, and honours of this life, to the fruit of Jesus Christ ? To pardon, peace of conscienee, communion with God, eternal h'fe ? &c. Let us more particularly consider the nature of Christ's fruit. *

2. It is exceeding sweet and pleasant to the taste, it will sweeten all your bitters.

3. It is safe fruit, it will do you good abundantly, and no hurt, nothing is of a suzfeit-isg cature in it

4. It is satisfying fruit, no other fruit can satisfy; not only good for food, but choice &3i satisfying food 1

n. There is store of fruit on this Tree, see how the Tree hangs I the boughs thereof ve wonderfnliy laden, the plenty is great in this; It is like the Tree spoken of by r^Biiel, chap. iv. 2.

5. lu fruit is lovely and delightful to the eye; do not the looks of these Apples invite you? 7. Its fruit is durable, cannot corrupt or decay.

3. It b the Tree of lifs. '* Eat of this fruit and thoa shak not die, but live for aver: sach are passed from death unto life, and shall not come into condemnation," John v. 24.

9. It is fruit that those that eat thereof, shall be made wise by it.

10. It yields a sweet smell, comforting under faintness.

11. It is medidnal; fruit of this Tree will purge out the evil venom and horrid poison that came into our natures by old Eve's eating of the forbidden fruit, contrary to the command of God 1

12. Its shadow is most excellent for refreshing, it gives great consolation; yea, tho ' p«aiest consolation to poor fiainting, wearied souls, that willingly sit down under this Tree.

(1.1 It shelters from the soorcUng heat of God's wrath due for sin.

ji) It shelters, or is as a covert from the hurt and heat of persecutors or rage of such.

13.) It is a delightful shadow, refreshing to the weary soul, and in a troublesome land i B7eet resting-place.

(1) It is a ^dow that yields full content and satisfaction,—" I sat down;" in the text sonifies her acquiesdng there, or making her abode under the same; she desires c • better nor no other happiness, seeks not to angels, to saints, nor to her own VvHu. L **I sat down with delight." Now this delight is neither carnal nor sinful, ^' it is qnritoaL 2. It is great delight which the church has, even ravishing joy. 3. It j dnding and lasting delight, increasing it wiU be more and more; as it is said of the '^t of the righteous, " It shines more and more to the perfect day." 4 This delight ^ VI earnest oi that delight which the soul shall have in heaven.

1.5.) It is a complete and perfect shadow, it answen all needs, a shadow for the head^ 'a^ait, and every part, and at all times.

* .1^

From hence we infer,

2 F

GHBISt AN A^BASSABOIt.

[book II.

1. What great cause have we to admire the goodness of Grod, though he denied us in Adam to eat of that Tree of life after the fistll, yet hath he provided us another Tree of life to make us immortal!

2. What fools are all those, who refuse to eat, and live for ever!

3. Let us also learn from hence, wheu we are faint and weary, to seek to none but Christ, tlie Tree of life, for refreshment.

4. How happy are believers, who sit under the shadow of Christ's protection, his ordi' nances and divine doctrine!

CHRIST AN AMBASSADOR*

" And the Lord whom ye seek shall suddenly come into hit temple, even the Messenger of

the Covenant whom ye deUght in,'* Mai. iiii. 1.

The words. Ambassador, Legate, or Messenger, are synonymous terms, properly such as are commissioned or deputed betwixt distant parties, to transact affiurs of moment. The term is applied to Christ, who is the Angel, Messenger, or Ambassador of the covenant, who not only transacted, but completed the work of redemption, thereby reconciling God and man» who were before at variance and enmity: which i^all be farther mamftated in the following parallel.

METAPHOR.

PARALLEL.

I. An Ambassador or messenger of peace is an honourable person, and Usually a great favourite to the king.

tl. An Ambassador is a wise person^ skilled in state affairs, and knows how to adjust national differences, or to make up a breach or breaches that may be between one kingdom and another.

o

well as of ability, great trust being reposed in him.

I. Christ, the Ambassador or Messenger of the Gospel of peace, is a most noble, honourable, and renowned person. Lord of lords, most excellent in worth and dignity, one near allied, and a great favourite in the court of heaven, 1 Tim. vi. 15.

II. Jesus Christy Ae Messenger of the cove* nant, or God's Ambassador to sinners, is ML of wisdom and skill in all the grand affiurs which concern the glory of Jliis Father, and the welfare of sinners; he knows how to end the differences between God and man, and to make up that grievous and destructive breach that hath been so long

between them, 1 Cor. i. '24, Bom. viii. 6, £ph. u. 13, 14,16.

III. An Ambassador must be of III. The Lord Christ hath in him all the per-known integrity and faithfulness, as fections of the glorious Deity ; he is called the

'•Faithful and true witness," Rev. iii. 14. Neyer did Ambassador act with such integrity to prince and people, as Christ doth beween God and sinners. He would not have God dishonoured, nor man to miss of pardon, Rom. iii. 24, 26.

IV. An Ambassador is appointed IV. Christ was chosen and appointed Messen-and made choice of to this great ger of the covenant, by the determination, counsel, purpose, and fore-knowledge of the £ng of heaven. Acts iv. 28, and ii. 23; hence is Christ said to be ** a Lamb slain from tiie fonndatton of the world," Rev. xiii. 8.

V. The Lord Jesus Christ, when chosen to be sent on this great embassy, or message of peace to sinners, readily accepted it: " Lo, it is written in the Tolume of the book, I come to do thy will, 0 God 1" Heb. X. 8.

VI. Jesus Christ, the greatest Ambassador and Plenipotentiary of heaven and earth, hath matters of such weight and moment committed to his trust, that very far exceed those things that concern peace and war amongst men and na-

employment, and place of trust, by the determination and decree of the king.

V. A person that is chosen to go as Ambassador, must accept of the place and work before he takes his leave of tlie court.

VI. An Ambassador is entrusted with matters of great weight and moment, things that concern peace, and war, the welfare and ruin of kingdoms and nations.

Book tt.]

CItftlST tiEIR OF ALL THINGS.

435

tions; for they are matters in which are wrapped up the spiritual and eternal welfare or ruin of all people and nations of the world. He is entrusted with those high and wonderful things, that concern the gbiy of God, and the peace and eternal felicity of our souls.

HETAPnOB.

PARALLEL.

MI. An Ambassador, as he is chosen, and entrusted with matters of great consequence; so likewise, that he may be invested with a legal power, he receives a special cummission from the prince or state he represents, which authorizes him to that work and office.

Vn. As Christ was chosen and ordained God*8 Messenger, and entrusted with the great concerns > and sole management of the covenant of grace, 80 that he might every way be rightly constituted > authorized, and empowered, he received a special commission from the Father. "He gave me com* mandment what I should say, and what I should speak,'' John xii. 49. ** I have a greater witness than that of John; for the works which the Fa-

ther hath sent me to do, the same bear witness that he sent me," John v. 36. VIIL An Ambassador having VJil. Christ, that he might negotiate, and

received his commission, leaves his fiiUy accomplish and complete the great important a&irs, of making peace between God Almighty, and poor sinners, left his own kingdom, and the glory he had with the Father, and came into this world: ** When the fulness of tune was come, God sent forth his Son," Gal. iv. 4.

IX. Christ Jesus, the Messenger of the covenant, represents the person of God himself: so that whosoever reverences the Son, reverences the Father also. Matt. x. 40.'* He that receiveth me, re* ceivetU him that sent me, but he that rejecteth me rejecteth him that sent me," Luke x. 16. "The Father judgeth no man, but hath committed all judgment unto the Son, that all men should honour the Son as they honour the Father. He that ho-noureth not the Son, honoureth not the Father which hath sent him," John v. 22, 23.

X. The Lord Jesus Christ did require and command nothing of mankind, but what was the absolute will and pleasure of the Father; *' My doctrine is not mine, but the Father's that sent me," John vii. 16. " I lay down my life, that I may take it up again. This commandment received I of the Father," John x. 17,18.

XI. Christ was sent to put an end to that dismal and desolating war, which was occasioned by sin, and the horrid breach of the first covenant between God the Creator being offended, and the sinful, guilty, and rebellious creature. "God was in Christ, reconciling the world to him-

*itf» &c., 2 Cor. V. 19; "For if whilst we were enemies, we were reconciled to God, by the •'*ith of his Son; much more being reconciled, shall we be saved by his life," Rom. v. 10; "And tbt he might reconcile both unto God in one body by thecross, havingslain the enmity there-%/'£ph. iL 16, "And came and preached peace to you that were afar off, and to them that ^^ere nigh." "And you that were sometimes alienated, and enemies in yo«r minds by wicked ^orks. yet now hath he reconciled in the body of his flesh, through death," Col. i. 21,

^ An Ambassador offers terms XII. Christ, the Messenger of the covenant* ^'^ makes proposals to the adverse offers gracious terms of peace and reconciliation to sinners; "Repent, and believe the Gospel," Marki.l5. "Believe, and be baptized. Hethatbe-lieveth, and is baptized, shall be saved," Mark xvi. j^- " Come unto me, all ye that labour and are heavy laden, and I will give you rest ^I^tt. XL 21. 0 what sweet and easy terms of peace are these! It is but to acknow-1"^^ oiv own guilt and vileness, lay down our arms, and accept of mercy by believe

2 F 2

^wn kingdom, and goes into that coantiy, to which his prince hath ordered hun, there to negotiate the iSam that are committed unto

him.

IX. An Ambassador of peace represents the person of the prince ur state that sent him; so that the same honour and dignity, or in-%iity that is showed to him, is ^hjife^ thereby to the sovereign 'bom he represents; and it is easy t^ gness how much they esteem the prince, by the respects they pay to ^ Ambiusador.

X. An Ambassador is strictly tied ^ the prescribed rules, precepts, ^ directions, which are delivered to him, and doth not, must not proceed t'jotrary mito them.

XL An Ambassador is oftentimes '^^t to prevent or put an end to war, taat thereby great effusion of blood, niia, and desolation might be stopped *ad prerented.

l^y thereby Anally to conclude «nd make a lasting peace.

CHRIST AN AMI;ASSADOIt«

[book II.

ing in the Lord Jesus. " Look unto me, and be ye saved, all the ends of the earth/ Isa xlv. 22. " Whosoever will, let him take the water of life freely,'* Rev. xadL 17.

METAPHOB.

PABALLEL.

Xni. An Ambassador that hath a tender heart, is greatly grieved when he sees his me<hation and mer-cifiil terms of peace slighted and rejected: and from the consideration of the wofiil misery and calamity that is like to fellow, he is the more importunate, using many arguments to cause compliance.

XIII. Jesus Christ, the Messenger of the great God, was greatly grieved, to see the Jews, to whom he was first sent, stubbiMmly refuse and reject that glorious salvation, offered to them by himself. " When he came near the city, he we^; over it, saying, If thou hast known, even thui. at least in this thy day, the things which belou? unto tliy ])eace; but now they are hid from thiii€ eyes. 0! Jerusalem, Jerusalem! how often wuolJ I have gathered thy children together, as a bi^n gathereth her chickens, and ye would not." " 01 that Israel had hearkened unto me," Luke zix. 41, 42, Matt, xxiii. 37, Luke xiii. 34;

XlV. An Ambassador hath many XIV. Jesus Christ hath servants, vbo servants, or a great retinue waiting wait on him in the accomplishment of his great

and glorious work, viz.» the holy angels and the blessed apostles and ministers of the Gospel, Luke xadL 43. The Lord Jesus deserveth eternal honour for his glorious work: "Let the angels of God worship him," Heb. i. 6. "All ought to homiur " At the name of Jesus every knee dball bow.''

XY. The Lord Je^us Christ ratified and cos* firmed the covenant of grace between God anJ man by his own blood, and thereby opened a free commerce with God: "For throng him we bare access by one Spuit to the Father/' £ph. iL Id. Saints may " with boldness come to the throne of grace by the blood of Jesus," Heb. iv. 16.

XVI. The Lord Jesus, when he had done bis work, returned home unto his Father, and is> highly honoured, being " Clothed with ^oryanJ majesty, and is set down at the right hind of God on high, £eu: above principalities and powers," Eph. i. 20, 21.

XVU, Those people and nations that refosa the offers of grace and peace made to them by Jesus Christ, God proclaims war and eternal death against them. "He that hath the Son hath, life, but he that hath not the Son hath not life, but the wrath of God abideth on him," John iii.. 36. "It shall be more tolerable for Sodom and Gomorrah m the day of judgment, than for that city," Matt. X. 15. "If we sin wilfully, after we have received the knowledge of the Ixuth, there remains no sacrifice for sin, but a fesHuI looking for of judgment and fiery indignation, which shall devour the adverearies," Heb. X. 26, 27, and all those that have stubbornly refused the free tenders of grace.

upon him, and is a person deserving much honour, in discharging his trust with very much awe and fidelity to his prince.

the Son, as they honour the Father." XY. An Ambassador hatli power given him to ratify and confinn articles of peace between kingdoms and nations, who are at variance, that so there may be commerce between them in future times.

XYI. A faithful Ambassador is received with abundance of joy at his return home, and is highty preferred, as a testimony of great ^vour, for his work's sake.

XVn. An Ambassador, not having success in his business, in bringing the adversary to amicable terms of peace and reconciliation, bloody war is often proclaimed against those nations or people that refuse, and great desola-lation follows.

XVIII. An Ambassador is often-times an instrument to save thousands, and ten thousands of souls from death, and kingdoms from fire, sword, and destruction; and thereby he raises trophies to his fame and glory.

Xym. Jesus Christ was, and is the only Is* strument in the hand of God to save the world from utter destruction and ruin, and many thousands of poor sinners from .eternal torments, under the incensed wrath of an eternal God, and is hereby become tlie everlasting wonder and praise of men and angels: ** Wbrthy is

the Lamb to receive power, and riches, wisdom* strength, &c.; thou wast sla is and hast redeemed us to God by thy blood," tc, Bev. v. 9, 10, 12—14.

:j^.a^ :

BOOS II.]

CUBIST AN AMDASSADOB.

437

MSTAPUOB.

I. Human Ambassadors are but weak,, mortal, and unstable men, and many times cannot accomplish the business they are employed about; or otherwise, by reason of unfaithfulness, betray the right and prerogaUve of their sovereign.

n. Ambassadors among men, though nobly descended, yet always are of a lower rank than the prince that sends them.

in. Ambassadors among men 2re employed to make up national diferences only, and appease the wrath of men.

lY. Ambassadors among moD, at their first arrival to treat of peace, appear in much outward pomp, spleu-fkor, and worldly grandeui*.

DISPAKITY.

V. Ambassadors among men are sometimes very long and tedious, when they b^[in, before they can effect the issue or product of their uegocia-tknts.

VL An Ambassador among men, when he hath made up a long and destnictive breach between kingdoms ud nations, and they are at perfect peace and ^endship, yet cannot keep them always so, but in time new dis-c>»'d aiiseth, and the breach is as wide tt it was before.

aess shall not depart £rom thee, neither Lord, that hath mercy upon thee," Isa.

I. Christ is God as well as man, one mighty to save, perfect, all wise, stable, of one mind, no ways defective, able to accomplish all his pleasure, ti:ue to God, higlily standing for his honour, wills not that he should abate a tittle of his sovereignty ; and rather than his glory should be stained in the least, to save sinners he laid down his own life, and hath offered whatever the will and counsel of God was.

II. Jesus Christ " thought it not robbery to be equal with God," Phil. ii. 6, 7, hence called " God's fellow, and the express image of the Father's Person," and, as touching his divinity, not inferior to him, Heb. i. 3.

III. Jesus Christ was chosen to make up the spiritual breach between God and sinners, to appease his wrath, and satisfy divine justice, Isa. liiL 5—7; that he might not only save men's bodies, but their souls also, John v. 24, not to deliver from natural only, but eternal death, John iu. 17.

IV. When the Lord Jesus came, when he appeared to the world, it was in a low, mean, and contemptible condition, Luke ii. 12. He veiled his glory, ** and made himself of no reputation," Phil. ii. 0—8; and though his retinue was glorious, yet mvisible to the men of the world.

V. Christ did the great work of his embassy in a short time: ** By one offering he hath perfected for ever them that are sanctified," Heb.x. 14; he soon removed the enmity by the blood of his cross.

YI. This blessed Ambassador having made peace between God and believers, this league and covenant by means of this mediation is everlasting, this peace shall not, cannot ever be broken, it is *' Well ordered in all things, and sure," 2 Sam. xxiii. 5. Being confirmed by blood and the oath of God, Heb. vi. 16, 17. •* For the mountains shall depart and the hills be removed, butmykind-the covenant of my peace be removed, saith the liv. 10.

APPLICATION.

L This may then really teach us to bless and praise God, for the Lord Christ, the Messenger of the covenant, or blessed Ambassador of peace between God and us; it was the Fa&er that chose and sent him on this errand and message.

n. With what due and great reverence ought we to receive the Lord Jesus, he being the Son of and represents the magnificent King, not only of this world, but also of heaven ? as in the scripture-parable, surely, saith he," they will reverence my son."

III. Accept of the terms of peace offered to you by Jesus Christ, and stubbornly stand flwt no longer; it is your wisdom to submit and yield speedily thereunto, for fear lest it should be said to you, as once to Jerusalem, &c, ** If thou, even thou, hadst known in this % day, the things that belong to thy peace; but now they are hid from thine eyes," Luke liz. 42, now it is too late.

1. Consider, that the breach and enmity that is between God and man, was occasioned ^7 our sin, we first brake league and friendship with him.

2. Consider, how unable a man is to stand and hold out in a war against God: *' Whc-eyer hardened himself against him and prospered ? who can stand before his indignatioQ?*' Ac, Job ix. 4, " Who knows the power of thine anger ?" Psal, xc. 11.

3. Consider, what a black, foul, and guilty soul art thou I darest thou strive withtliy Maker, and join in a confederacy and comply with his enemy ?

4. Consider, how willing God is to be at peace with you, though the offended party, be first seeks for peace and reconciliation!

5. Consider, how long this blessed Messenger of the covenant hath waited on you, and how often by his ministers he hath invited and sent to you 1

6. Consider, what gracious promises he hath made to pardon and forgive all by-past treasons, if you will come and accept of his good and peaceable terms ? Lsa. Iv. 6.

7. Consider, what great and irresistible power there is in his hands (are not the bowels of his compassion very tender ?) to ease himself of his enemies ?** lsa. i. 24.

8. Consider, what a sweet thing it is to be at peace with God, it passeth all understanding!

9. Consider, now is the day of your visitation, this great work admits of no deb^y, <<Now b the day of your salvation," 2 Cor. vi. 2. 0 how sad will it be when Christ shall say, you having not accepted the free tender of salvation, the things that concern your peace, " Are now hid from your eyes!"

10. Consider Jesus Christ condescended very low; you may have peace on very easy terms, (viz.,) ** Hear, and your souls shall live ;" lsa. Iv. 3, 4, (i. e.,) hear fidthfiilly and savingly, &c., " And I will make an everlasting covenant with you," &c.

But by way of objection, some may say, what must we do to have peace with God ?

Answ. 1. You must fight no more against God, neither must you join with those that in any wise take up arms against God, nor resist his word, his Spirit, nor turn a deaf ear to the reproofs of conscience.

2. You must not only break your league with Satan, but must also fight against him and rebuke him, and so, that you may have no more commerce with him, but must always desire divine assistance to resist his temptations: thou^ he pretends love to yoa in offering worldly profits, pleasures, and honours, yet his grand design is to damn your sod.

3. Do not any longer hold a confederacy with sin, no not so much as a secret fiiendship with your Delilah, your choice and pleasant sin, but put all your sins (as it were), to tbe sword ; ** Mortifying the deeds of t1:{3 body," &c. If you would have peace, you must deal with your sms, as the Israelites were to deal with the cursed Canaanites.

4. Positively. Confess all your former rebellions, unbelief, earthly-mindedness, pride, passion, lying, drunkenness, yea, all sins, and forsake them.

5. Take hold of Christ, receive the atonement he hath made for thee.

6. Enter into covenant immediately, seal it now, defer it not on pain of death.

7. Join thyself to the Lord's covenant people with speed; delay not, &c.

APPLICATION.

■

1. From hence we may infer, that those that reject Christ, the great Ambassador of peace, are undone to all eternity.

2. Let those that through grace are in a reconciled state and condition ascribe all tu Christ; Omnit adonUio, et laus tribuenda Chmto.

CHBIST A WITNESS.

*' And from Jesus Christ, who is ihefaiihful JViiness,'* Bev. i. 5.

" Who before Pontius Pilate witnessed a good confessions^ &c., 1 Tim. vi. 13.

*' Ftyr this cause came I uUo the world, that I should hear Witness to the truth" John xviii. 37.

'' These things saith the Amen, the faithful and true Witness, the beginning of ike creation of God,'' Bev. iii. 14.

The Greek word, tAa^rvf, signifies a Witness or Martyr. Beza upon Acts xxii. 20. says. Hie ego Grcuecum vocabulum servare malui, &c,, i. e. '* Here I have ch</seB rather to keep the Greek word, (viz., wbere Stephen is called a Martyr) than to tnios-

b^ it a Witness; for oommoQ use hath so prevailed, that they are peculiarly called mirtyis, who not only by confession of mouth, but also by their blood, testify the doctrine of Christ" See Piscator upon the place. The Greek word signifies any Witness, yet in all tongues, except Greek, a martyr is a loser of his life for the Gospel; and often in Greek too, in eccleaiastical writers.

Christ in a spiritual sense is called a Witness, Isa. xliii. 10, and Iv. 4, Rev. i. v, and iii. II (1.1 Because he is the most assured testimony to us of divine truth, John xviii. 37. (2.) Because he hath exactly fulfilled all that was foretold of him in the Old Testament, John i. 17. And (3.) because he was martyred upon the cross for us, to complete our redemption, aad confirm the Gospel.

As Witnesses amongst men are absolutely necessary to the keeping up of justice, and deciding all matters of moment between man and man: even so Almighty God, intending to deal with men according to this rule, hath in wisdom thought fit to provide himseS with a Witness for the keeping up of justice, and deciding of all matters between himself tad mankind; and according to ^ own rich and admired grace, he hath provided a Witness, who is free from all exception, both in respect of his faithfulness and knowledge of things, and is Jesus Christ himself, who is set forth to be the true and faithful Witness, the beginning of the creation of God, who, in point of antiquity, is very capable to set forth and attest whatsoever is necessary to be known of God, and in whatsoever afiithfol and true Witness (in point of usefulness) can be unto men, that and much more is Jesos Christ between God and mankind. For the illustration whereof take these LUowisg considerations.

M£TAPHOB« PARALLEL,

L ^ll^tnesB imports something I. There was aomething done between the dooe that is to be attested when it Father and the Son in respect of man before the ihall be required. world began, which God thought Christ a fit

Person to bear Witness unto. 1. That God had a pQipose of good-will to man, and in pursuit of which made a gracious covenant is behalf of man- 2. That God promised happiness to man (through that gracious eoTeoant) whom he saw Men. And this Jesus Christ hath borne witness unto, ** In luipes of eternal life, that God (who cannot lie) promised before the world b^an," T\L I 2. This covenant, promise, and aU other gracious acts of the Father that atteod them, as they are brought to light by Christ in the Gospel, he is a Witness ^ together with the being and perfections of God, the necessity of fiiith and holiness, M belief of the resurrection of the dead, and of eternal judgment, and the world to come.

n. A Witness hath respect to a 11. The Witness of Christ hath a full and clear fatm judgment, where a differ- respect to a future judgment where a difference eoce may come upon trial between is to be tried between God and man. ** He that two parties. rejecteth me, and reeeiveth not my word, 1 judge

him not: the word that 1 have spoken, the same shall judge him in the last day," John ziL 48.

ni. A Witness is, or ought to III. Jesus Christ is a Person of the greatest ^, a person of knowledge, who is knowledge in divine things, being always with ^^sc^sttiily qualified for the work. the Father, and in his bosom; spake od earth

what he saw and heard in heaven. He had the Word of God immediately firom his own mouth, which no others had besides himself, and therefore qualified to be a Witness in the highest degree ; as it is said,'' He that God ^ sent speaketh the words of God," John iii. 34; "1 speak not of myself, but the Father that dwelleth in me doeth the works," John xiv. 10.

ly. A Witness is usually called IV. Jesus was not only called to be a Priest, to give testimony, and that in mat- as Aaron, but also to be a Witness; God called tec of whieh he had very good him from his high and exaltedglory in heaven, to ^wledge. go forth as his great Witness to the world, to

testify what he knows of the Father's will from ctcndty. Hence, taid he, " I came not of myself, but my Father sent me: and for this cause came I into the world that I might bear Witness of the truth," John xviii. 37.

V A Witness gives in a teati Y. Jesus Christ hath given in a fiill testimony,

"^Ji and leaves the matter on and borne record of all things depending be-

XBTAPHOB. PARATJiF.Ii.

record that he is called to bear witness tween God and mankind; he that testified, tkt unto, God loved the world, and sent him to be a Sa-

viour ; and that there is forgiveness of sin, ani eternal life through his name; and that God will condemn all those that believe not; '* He that believeth, and is luLptiEed, shall be saved; but he that believeth not, shall be damned/'Mark xvi 16.

VI. A good and credible Wit- VI. Jesus Christ, however accounted a false ness makes a cause valid to which Witness and deceiver by the Jews, yet hath uy he gives testimony. lus excellent doctrme, his holy life, and stspenu-

otts miracles, given such a testimony to thr works of Crod's grace, and good-will in making a covenant, of his fedthfulness in perfomuLg, and making good the same, of the reality of his intentions, to make men happy throo^b believing, that he renders the matter on God's side valid against all contenders whatsoever, so as that God shall be clear in judgment, and none be able to answer him one word of a thousand, John v. 10. •

Vn. A Witness is so necessary VII. Jesus, the faithful and troe Witness, was in all matters of moment, esped- so necessary to the determination of matters really that which relates to judg- lating to God and man, that it could not be done ment, and to the determination of without him, otherwise another might have served things, that they are seldom done in his room ; but none in heaven nor earth was without one. found worthy to open the book, and loose the

seals thereof. Rev. v. 4. "If I had not come and done what no other did, you had not had sin, but now you have no doak for your sic,'' John XV. 22, 24.

Vni. A Witness is to speak the Vin. Christ, as the chief Witness, hath spokea whole truth, when no less will serve the whole truth, left nothing concealed that eitLcr to dear thecase. concerns God's glory, or men's good, either by

himself before he went to heaven, or by his aposUes since; he hatii declared the whole counsd of God, so that the record of his testimony is able to make us perfect and complete in the whole will of God; and if any add to, or take from his word^ he shall lose his part in the book of ii&, uud heavenly Jerusalem, Bev. xviL 19, Acts xx. 27.

IX. A good Witness is a just IX. Jesus is so just and impartial a Y^tness; and impartial man, that abhors lying, yea, and so great an abhorrer of £sIsehood, that

he is called the ''Truth itself, yea, grace and truth came by him," John xiv. 6, and i. 17. He wiis holy, harmless, separate from sinners.

X. A good and credible Wit- X. As the testimony of Jesus will pat an end ness ends controvei^sies upon trial to all controversies the right way, and leave the the right way ; and leaves tiiose that wicked wholly without excuse, and dear the jus-are cast without excuse or relief. tice of God : *' So it shall be more tolerable fur

Sodom, in the day of judgment, than for tb&t

dty," Rom. iL 15,16, MaU. x. 15, that refusts

and rcijects the word and testimony of Christ in the Gospel. Divine justice, however, will

be cleaved in the eyes or view of men and angels, in condemning them that had the light,

and would not be detenmned by it. See Chhst a Prophet

HXTAFBOn. nXSFAjaiTX.

I. The greatest Witnesses amongst I. But Jesus Christ is an ancient Witness d men, are but of a short standing, long standing, ** Was with the Father from tht they are but of yesterday; know beginnmg," John i. 1, 2; saw and heard all things bat in part, therefore can testify but that he spake and did. ** I was by him, as one in part. brought up with him," &c. Prov. viiL 24, '* Be-

fore Abraham was, I am."

II. Earthly Witnesses are but 11. Jesus Christ is the Son of the great Kic^^

servants, and in many things re- and Law-giver, and hath the whole matter ui

turn the matter of their testimony testimony by sight and personal knowledge. **The

by information. Father hath showed the Son all things that he

himself doeth," &c., John v. 20, and viii. 3ti; *' And what he huth seen and heard that he testified." John iii. 32.

ttt

u

K n.]

CHRIST AN ALIAS.

441

INFEBENCES.

I. These things show the great value God pats upon the souls of men, that rather than they should miss &e knowledge of his will, and perish for want of iHstimony to confirm the truth, he sent Jesus Christ, his own Son, to witness, and tes-dy divine things to them: *' God, who at sundry times, and in divers manners, spake ;u time past unto our &thera hy the Prophets, hath in these last days spoken unto us by his Son,'' Heh. i 1.

II. That the Gospel is to be highly valued as the perfect will of God witnessed to, not only by him that was true and &ithful, but perfect and free from the least stain or spot of sin.

III. They deserve to he damned that live under the repeated testimony of Christ, the true Witness, and yet will not believe it, so as to be reformed by it. *' How shall we escape, if wc neglect so great salvation ?" Heb. ii. 2, 3.

lY. What eonfirmation, establishment, and consolation also, is here to all that believe and embrace the Gospel in sincerity ? 1. This is the truth, as it is in Jesus, '* the true grace of God wherein ye stand," 1 Pet. v. 12. 2. There is a high degree of blessedness to them ** that have not seen and yet believed," John xx. 29. 3. The abiding by this testimony and witness of Jesus Christ gives an interest in, and right unto eternal life.. 4. It advaneeth to great honour, makes men no less than " the children of God and joint-heirs with Christ," Rom. viii. 16, 17.

V. An exhortation to all them that have received the witness and testimony of Jesus Cnrist, to hold it iast against all opposition whatsoever. There is great danger in being sshamed of and the relmquLshing the word, and testimony of the Son of God: ** He wiU be ashamed of them before God, and the holy angels," Luke ix. 26.

VL To them that have received his testimony, to receive it with all speed, because ii is the word of life, the very doctrine of salvation. " It is a fearful thhig to refuse bim that speaketh from heaven, and tramfde under foot the blood of the Son of God," Hcb. xiL 25.

CHRIST AN ALTAR.

** We have am altars whereof they have no right to eai which serve the tdbemade" Heb.

xiiL 10.

Ths Greek word Giir<atfiyiOf, properly signifies an Altar, where the slain sacrifices were offered ; and sometimes, as Brightman says on Rev. xvL 7, the Altar of mcense or perfumes.—It is derived of ^ta which signifies a saciifice or offering. In this text it metaphorically denotes the whole mystery of Christ the Mediator, and is pat by a synecdoche for the oblation or sacrifice, (viz. Christ,) see 1 Cor. ix. 13, and X. 18. The meaning is, that such as still stick to the ceremonies of the law by serving the I^al tabernacle, and thereby seek their justification, cannot eat of this spiritual Aitsr; tlmt is, they cannot be partakers of the benefits of this sacrifice, purchased by the detth of Quist.

XETIPHOB.

L The Altar of perfume was appointed by the Lord, to be made of shittim wood, overlaid with gold, having a crown of gold ibootit

IL The Altar of burnt-offerings was ordauned lor sacrifices, to uone for sin; the flesh of beasts ns offered thereon.

in All sacrifices were to be i&ied upon the Altar of bum^o^ fenngs; and all incense to be burnt Bpoa the AUar of incense.

PARALUL.

I. Christ's human nature was covered and over-laid, as it were, with the divinity, and crowned with majesty, as the gold adorned the wood, and circled the Altar.

U. Christ was appointed for sacrifice, his human nature was offered up as a propitiatory sacrifice for the sins of the whole world, Heb. ix. 14,1 John ii. 2, 3.

III. All our duties are to be performed and done through Christ's name and all our prayers, which are our spiritual incense, are to be made through his medOation; all must be done which God hith appointed, upon his own Altar, or it will be abhorred, Col. ill. 17, Rev. viii. 4.

CHBIST BKXB OF ALL THINGS,

[m>s, iL

METAPHOU.

IV. The Altar of burnt-offerings was but one, and in one place; and the sacrifice to be offered thereon, in this place only.

V. The Altar did sanctify the sacrifices which were laid upon it.

VI. The Altar was a place of refuge; men that were in danger, fled to the horns of the Altar, and there intreated for &Yonr, 1 Kings i. 50, and iL 28.

Vn, The horns of the Altar were to be sprinkled with blood, and so was the Altar of incense once a year, Exod. xxix. 12, and XXX. 10.

Yin. The Altar had four horns on the four comers thereof, Exod. xviL 2.

PABALLEL.

IV. The saints' spiritual Altar, Jesus Christ is but one» who only once, and in one place o£kr«d up a suiOicient sacrifice for sin, Heb. ix. 26, anJ xiii. 12.

V. The Lord Jesus, our spiritual Altar, doth sanctify all our duties and prayers which are in themselves impure, Rev. viil 3, 4, 5.

VI. Jesus Christ is a believer's only refuge; it is through him, and by flying to him, God comes to be intreated^ and is kind^ and mercif ji unto us.

VII. Christ was not only sprinkled with his own blood, but we may thereby learn, that ill our prayers and duties are not only acce})t«d through his intercession, but also by the means of his shedding, and sprinkling of his blood.

Vni. These four horns signified the power and glory of Christ's priesthood, for the saltation of his elect from the four comers of tiie earth.*

TYPE.

I. The Altar and sacrifice, the Altar and incense, were two things.

II. Other Altars only sanctified the gift ceremonially or figuratively, and could not other ways.

ni. Other Altars were to stand but for a time; it is a sin now to erect such Alt8J*s; because the antitype or substance of them is come.

IV. Other Altars were made of cormptiUe matter, viz., shittim-wood.

I. Cubist Sacrificer.

DlSPikSITX.

alone is both the sacdfise acd

II. Christ sanctifies f|^ the prayers and duties of the godly, really by reason of that intmsic worth, virtue, and excellency there is in him, and in his death, &.

m. Christ, oar Altar and High-priest, abides for ever. '' Thou art a priest for ever, aher tbe order of Melchisedec," Heb. v. 6.

IV. Christ is incorruptible; that was of a perishing nature, but this Altar perisheth not

INFERENCKB.

I. This reproves those that erect Altars in their churches, as the papists and other do; saints own no Altar but Christ.

n. We may infer from hence, that those that serve at the Jewish tabernacles, have no right to eat of this Altar, for they thereby deny him to be their Altar.

III. This shows the Gospel Church and woi^ip, is £eu: more glorious than the leg&I church and worship was.

CHRIST HEIR OF ALL THINGS.

«

Whom he hath appoifUed HeirdfaU things^ Heb. L 2.

The term Hour, (in Greek KAv^ovo/Mf, from xXn^f, sors, or a lot, and My*9«, lex, the law) is one that inherits an estate, lot, or portion by law; sod therefore God the Father bemg the Sovereign Owner and Proprietor of all things, devolves the inheritance upon his only-begotten Son Jesus Chnst. And so, tboogb he is really and properly an Heir, yet, the term is by a metaphor borrowed from

* Aiiinrorth.

Toridly Heirs. This word xAvp®^, is appropriated by custom to the clergy, or ecclesias* tical persons; but it really signifies God*s lot or inheritance, which is all the fidthfiil, and iherefore,! Pet. v. 3, should not be translated God's clergy, but God's inheritance, Weemes\ Ditin. ExereU. The most probable derivatiou of the word xXup^t is from the Hebrew ^ Goral, which by a transposition of letters, and the letter Gimel changed into the Greek KapfA, will be Vv Cond, which is of near affinity in sound and signification to the Greek <A]^, whence, as was said, comes xXrfoyofc^, an Heir. Now the universal body of be-litveis in the inheritance or clergy (if we must so call it) of God, Isa. xix. 25, which universal Church is distributed into particular churches, as it were by lots or parts; neither »thtf term any where in scripture peculiarly attributed to the pastors of the chiuches; as Uurentius and Gerhard, upon 1 Pet. v, 2, demonstrate.

HETAPHOB, PARALLEL.

I. Ax Heir is the first-bom I. Christ, the Heir of all things, is the Fa« ibually, thoqi^ it holds not uni- therms first-born. **I will make him, my first-born, TtRallyso; for all right to estates, higher than (or high above) the kings of the kingdoms, and possessions are not he- earth," Psal. Ixxxix. 27. rtditary.

n. An Heir is the head of a II. Christ is the Head of the heavenly fiunily, Unily, the chief and supreme of all " He hath put all things under his feet. And gave hi iiih&fs house. him to be Head over all things to the Church,"

£ph. i. 21, 22.

in. Sometimes a person is made m. Christ, as he hath absolute right, or, ''Is Hdr, and bath both title and posses- Heir of all things." As he is the first-bom among fii':i, by virtue of a grant and sur- many brethren, he hath also a delegated right, reuder made by another that is allied, he hath his title and possession by grant fi:om the or bears good-will to him. Father; hence it is said, *' He is appointed Heir

of all things," Heb. i. 2. God the Father, in the pursuit of the sovereign purpose of his will, hath granted unto the Son, as incarnate, ml Mediator of the new covenant, according to the eternal counsel between them both, a s>JTereign right or Heirship, the possession of an absolute Proprietor to dispose of all thii^ at his (Measure.

IV. An Heir is the support and IV. Christ is the only support and bearer up i^j of a family, all depend and rely of the whole Church, by whom the whole £amily upon hiffly the whole estate and in- in heaven and earth are named, so aU the faithfiii kntaoee being his. depend and rely upon him for all things; " In

whom are hid all the treasures of wisdom and bovledge," CoL ii. 3, "It pleased the Father that in Mm all fulness should dwell," John I U, 16.

V. An Heir is lord of all, he V. Christ, who is the tme and undoubted htb headship, dominion, and Heir, is Lord of all: ''That in aU things he might p<3wer over all whatsoever he is have the pre-eminence," "All power in heaven the Heir of, whether persons or and earth is given to me; the Father hath sub-things, one or more kingdoms, jected all thi^ unto him," Matt, xzvii. 18—20, See GaL iv. 1. 1 Cor. zv. 27. And it is reasonable that Christ

should have this sovereign power and Head-ship; Gaoe all things were made by him and for him, it was meet he should be Lord of aU, Bev. iv. 11; besides, this made good the promise made to Abraham, which was that his seed ^i^M be Heir of the world. Moreover, hereby is the grant of that request of Christ to the Father; "He ahaU have the whole world for his inheritance, the ends of the earth for his posaessbn,*' Psal. ii. 8. He is both King of saints, and King of nations.

1. He is Lord over angels, he is Head of prindpaUties and powers, thrones and do-vmam; he hath power and authority over the good angels, these are part of his inheri-tutce. *«Let all the angels of God worship him."

2. He hath pre-eminence and dominion over the evU angels, they fly before him, '* He ^ ^ikd principalities and powers," &c.. Col. ii. 15.

3. He is the Head, and hath pre-eminence over men, he is Lord both of the dead and ^^; all the elect are given to him, they are his in manifold respects, children, servants, hrethren, disciples, subject, spouse, &c., Rom. xiv. 9.

4, The power and Headship of Christ, as Heir of all things, extends to all manldiid universally, all owe him homage, and shall suhmit and hend their knees to him, Phil. ii. 10, 11. He hath an absolute, unlimited and universal power; may pull down and set ap at his pleasure, kill and make alive; all mighty monarchs are but tenants at will to biiu.

5. He hath power and Headship in an especial manner over all things to the CburcL first, judicial or Old-Testament things. Secondly, Christian or New Testament thingi, Christ being Heir and Lord of all things whatever; the sovereign Disposer of all thch rights and ordinances of worship, about which the Jews contended, must needs be iu Lis hand, to change and alter them as he saw good. " The Son of man is Lord of the sabbath ;"• and as he is Head over all things, he hath right and sovereignty to make, ordain, or appoint laws, ordinances, and institutions; and to prescribe ndes how and after whit manner God is to be worshipped, belongs only to Christ the Heir of all things, and Head of the Church.

HETAPHOB. PARALLEL.

VI. An Heir distributes per VI. Christ distributes in a glorious manner tions to others, he enricheth all to others, he gives large portions to the sm:>, his younger brethren and sisters, whom he is not ashamed to call brethren; "He and gives gifts (if a kingly and that doeth the will of my Father, the same is my mighty Heu") to all his friends and brother, sbter, and mother," Matt. xiL 50. Bt-ftvourites. generating, quickening, sanctifying, assistiri:.

comforting, and sealmg grace is bestowed una freely given to believers, with pardon, peace, sonship, and eternal life; yea, all things are given that appertain to life and godhness, to sucli that are Heirs and joint-Heirs widi hun; when he ascended on high, he gave gifts unto men, Eph. iv. 8.

VII. A princely Heir, or one VII. Christ, the Heir of all things, when be that is an Heir to a crown and first came into the world, was prodaimeJ by kingdom, is proclaimed, and his the angels of God, as the rightful Heir of tbo right asserted. crown and sceptre of both worlds; "He shall be

great, and shall be called the Son of the Highest. and the Lord God shall give unto him the throne of his father David: and he shall nipi over the house of Jacob for ever and ever, and of his kingdom there shall be no end;' Luke i. 32, 33. His right was often asserted by himself; as Matt. zzviiL 18, John lai. 3; and by others, his apostles, &c.

Vni. An Heir at a certain time VIII. There was a set time agreed ufKn, comes to the inheritance, or takes when Christ as Mediator should come to h:^ actual possession of that which he is inheritance, who is appointed Heir, &c eSui. jjeir Qf, may denote either those special acts, where, y

he came into the full possession of his Heinlii^*. or it may be extended to theur preparatory acts, that long preceded them, especiiiiy if we should take it to be of the same importance, with idm in the second aorist In the former sense, it denotes the glorious investiture of Christ in the fall possession ci his kingdom after his resurrection, with the manifestation of it in his ascensLu, and token of its stabiUty in his sitting down at the right hand of God. By all ihese God made him, placed him with solemn investiture. Heir of all. The grant was made to him upon his resurrection. Matt. xxviiL 18, and then fully declared to others. The solemnization of it was in his ascension, all was sealed and ratifitu when he took possession of the throne, by all which he was made and declared to be Lord and Christ, the true Heir of all things. Acts ii. 36, iv. 11, and v. 30, 3L And such weight doth the scripture lay upon the glorious investiture of Christ in his inheritance, that it spealis of his whole power, as then first granted unto him, Rom. xiv. 9, Phil. ii. 7—10; and the reason of it is, because he had then acuully perfonined that work and duty; upnon consideration whereof that power and authority were eternally designed and originally granted unto him. God's actual cominit* ting all power over all things and persons m heaven and earth, to be executed anJ managed for the ends of his mediation, deohring this act, grant, and delegatiun. by his resurrection, ascension, and sitting at his right hand, is that which thB

* Dr. Owen on Ilcb. vii. 2.

word denotes; nothwithstaiidm<j the time of the visible possession of his right is not yet C32ie, he will take unto him his great power, that is, the visible exercise and execution of ir, 4ind r^gn. Rev. xi. 17.* ** Wilt thou at this time restore the kingdom to Israel? and he said ante them. It is not for yon to know the times and seasons, which the Father hath in his own power."

METAPHOR. DISFABITT.

I. An Heir many times is one I. Christ enjoys all, as he is, " Heir of all that succeeds in the possession of the things,'' with the Father, who dieth not, "but is riijht and goods of one deceased, and like the Son, unmortal, eternal, not subject to any till then cannot possess the inheriunce. change. The Son, being Heir, doth not eclipse

nor diminish the glory of the Father.

U. An Heir is many times dis II. Christ shall not, cannot be disinherited.

inherited of his right, cut oiT, ex- Though wicked men take counsel together to eluded, and utterly deprived of his obstruct and hinder his visible exaltation, yet all crown anil kingdom by an usurped is in vain, '* He that sits in heaven shall laugh; power. the Lord shall have them in derision, and wiU set

his King upon his holy hill of Zion. I will make my First-born higher than the kings of the earth,*' Psal. ii. 2—6.

nL An Heir among men, hath III. Christ (you hear) " is Heir of all things;" o^paratirely but small possessions, he is Head and chief Lord over angels and men,

over all ranks and degrees of men, emperors, I^ngs, and all the nobles of the earth, over all persons, civil and ecclesiastical, over devils and all the powers of darkness. He is Heu: of the world to come, the new heaven and earth, and of all the glory of it, as of the earth, or the kingdoms of this world.

tNFEBEHCES*

L ^Vom hence we may perceive how exceedmgly God hath honoured the Lord Jesus Christ as a Mediator. He hath a name above every name in this world, or that which is to ecune, Phil. ii. 9.

IL Moreover, it is evident from hence, Christ is very rich. Who would not marry such 13 Heir, or choose the Lord Jesus for their husband ? The riches of his kingdom, the good tliii^ of his house, the revenues of his dominion, are infinite and inexhaustible, and he is rery gradons and bountiful in his communication of them unto all that take hold of him.

IIL It is easy to conclude from hence, that those that intend to be partakers of any l?ood in heaven or earth, in a way of right, in a way of love and mercy, must get an in-U:rest in Christ, and abide in continual obedience to the Gospel.

17. In Tain are all the endeavours of wicked men in keeping him from the possession ci his right: he will soon *' dash them in pieces," Psal. ii. 9; and tread them under his feet, who oppose his coming to the throne, and the taking full possession of his inheritance.

V. Let us have our eyes continually up unto him, and pray that he would make haste *o ky daim to his right, and take unto him his great power, and reign. Let us ciy, ''Thy kingdom eome» thy will be done on earth as it is in heaven/' &c.

CHfilST THE ONLY FOUNDATION.

" Behold, I lay in Zknfor a Foundation^ a skme, a tried stone, a precious comer-stone, a

tare FcmmdaHon^'* &c. I^a. xxviii. 16. '* For other Foundation can no man lay than that which is laid, which is Jesus Christ,^ 1

Cor. iiL 11.

Ibis tenn Foundation is relative, it relates to a house; the metaphor is taken from srchitecta. The church of God is compared to a house or building, and Jesus Christ to the Foundation thereof: the Greek BtitOaf^ from n^niM, to put or place

* ,,——.^—i—.^——^—^i*———— ■ ■ II r I . ■■ I .1 III , ■ I ■ ■ H I

*

• Dr. Oircii.

GttRISt THE ONLY FOUMDATIOK*

[book n*

metaphorically denotes the chief, head, or principal thing, without which, what depenils upon it cannot subsist, no more than a structure without a Foundation. Metaphora a Funic-mentis cedifidorumsumpta^ qacefirma et immota esse oporieL Victorin. Shigel. in Nov. Tea.

METAPHOR.

PARALLEL.

I. A Foundation of a house or building is the contrivance of a w^ise and skilful architect, or chief master-builder.

II. A Foundation as to the form, manner and dimension of it, is axpreed upon, and laid out by the c^ef master-builder.

fore the superstructure can be raised; it is the bottom of the whole fabric.

I. The Lord Jesus, the spiritual FonndntiotL is the glorious contrivance of the eternal God, vLo is the wise, and chief Master*Builder of heavea and earth, Heb. iii. 4.

II. The Father having chosen Christ, Gc<d-man, for this glorious design, laid him for & Foundation, in his eternal decree ; and broog^t him forth, and manifested ihim to the worid, for all men that would be saved to build upon. " £t-

hold, I lay in Zion for a Foundation, a Stone," Isa. xxviii. 16.

III. A Foundation is the first III. Jesus Christ is first proposed to sinners k

part of a building; it is laid be- the Father, as the Pillar and Foundation of gnue

and salvation. If he had not been found out as a Foundation for the saints and churdi of God to be built upon, how could the house of God have been raised? hence Christ was by decree ac«l

promise very early laid. " The Seed of the woman shall break the serpent's head," Geo.

iii. 15. The Lord Jesus Christ is laid as the bottom of our justification, the bottom of our

pardon, peace, and salvation.

lY. Christ, the spuritnal Foundation, was hi I in the deep and hidden counsels of the glorious Trinity. Wlio is able to find out the bottoms and see the depths of that eternal purpose and decree of God, being so mysteriously laid for a Foundation, y. The Lord Jesus Christ is suitable and f:t for a Foundation, he is called a Bock; to buili upon a rock, is safe, Matt xvi. 18, 1 Cor. x. 4; and he is called a Stone. " I Lay in Zion for a Foundation, a Stone," Isa. xxviii. 16. The Father saw that the Lord Jesus would be every way tx and m^et to erect that glorious building, and heavenly structure ot the church, and our everlasting salvation upon.

VI. Christ is a tried Stone, therefore called "« sure Foundation," Isa. xxviii. 16. God the Father will adventure to build his church apon Christ, and venture him with his covenant as Mediator and Surety of it, and all with him ; he is a chosen and select Stone, picked out from amongst men and angels; and not only so, bat also a tried Stone, he hath been in the furnace of bis Father s wrath, and under God's hammer, and iind^r gre&t temptation from men and Satan; be was tried to

the utmost, and found by the saints in all ages a safe and sure Foundation: be never failed

any that built their hope and salvation upon him.

VII. A Foundation is a neces- YII. Christ the Foundation must be laid, or sary part of a building; there can down will the buildmg go ; salvation is to be bad

no other way; if men do not build and rely only upon him, Uieur Foundation will deodve them they will fall into hell. Let their strneture seem never so famous; they refusuig this sure Rock, " build upon the sands, and their boose will fall, for another Foundation can no man lay,** Matt vii. 27,1 Cor. iii IL "Mye believe not that 1 am he, ye shall die in your sins," John viiL 24.

IV4 A Foundation of a stately structure is laid deep, and much of it is out of sight, and hard to find the bottom of it.

v. A Foundation of a house must be laid of suitable matter, or that which is sure and safe to buHd a superstructure upon: hence the Foundation is usually laid with stone, if a stately house, because durable.

VI. A Foundation of a stately structure or building is laid with tried stones, such stones that the builder knoweth the nature and temper of, and not only so, but to be sure, he ofttimes proves them himself with the hammer, and sets his servants to prove and try them likewise.

be no house built without a Foundation. And it is very dangerous to build upon a false and rotten Foundation; witness the overthrow of the house built upon the sand. Matt. vii. 27.

METAPHOB* PARALLEL.

Vni. When the Foundation-stone VIII. Upon Christ the Foundation are all beer bottom of the building is laid, there lievers, as well hewed and squared stones, laid to are many stones added and joined to build up the spiritual house. '' To whom coming it, and all the whole structure is as to a living stone, disallowed mdeed of men, but united and fitted to the Foundation, chosen of God and precious, ye also as lirely stones

are built up a spiritual house," &c. 1 Pet. ii. 4—7. All the whole superstructure being fitly framed, is nnited and joined to Christ the Foundation, by faith and obedience, £ph. ii. 21, '22.

IX. The Foundation is the IX. The Lord Jesus Christ is the whole strongest part of the house ; it is strength and only support of the Church: all saints that which bears up and supports rely and depend on him for grace, righteousness, the whole fiabric. justification, pardon of sin, safety, direction, and

eternal life, 1 Cor. i. 30. "In the Lord shall one saj, I have strength,'^ Isa. xlv. 24. ** Be strong in the Lord, and in the power of his might," Eph. vi. 10. " Without me ye can do nothing," John xv. 5.

X There is proportion between X. There is a suitableness and proportion be-tiieFoimdationandsuperstmcture; you tween Christ and the Church; as the Foundation may judge of the house for matter is holy, divine, and spiritual, excellent in nature and form by the Foundation thereof, and form; so is the house or temple of God.

XL As Uie Foundation beareth the XI. The Lord Jesus Christ doth not only bear WQght of the whole fabric and struc- the weight of the whole church, but also all that tore; so also the whole furniture, appertain to it, all the pillers, braces, under* and an which doth adorn it, is borne props, and supports, viz., the prophets, apostles, by it ministers, &c., that are called pillars in the

house of God. He bears up the covenant, the eoresant stands firm in him; " I have," saith God, '* made a covenant with my chosen," Psal. Ixxxix. 3 ; he is the Mediator and Surety of it; all the precept of God are built upon him. He is the Foundation of every ordinance, appointment, and institution of the Gospel. Whatever any man preaches or practices for doctrine or discipline, that hath not its rise, ground, and footing from Christ the Foundation, it ought to be cast away, and utterly rejected and abominated as altogether unfit for Qod*s bnildmg. All the promises are built npoQ him. '* To Abraham and his seed, were the promises made, " Not to seeds, as of many, bat to thy seed," Gal. iii. 16, which is Christ " all the promises are m him, yea, and in him, amen," &c.

Union and reconciliation with God are founded on Christ; it is he who hath made peace by the blood of the cross, Eph. ii. 13—16. " When we were enemies we were reconciled to God by the death of his Son," Bom. v. 10. Justification, sanctification, righteousness, and redemption, vocation, all are built upon him, they all have their rise and foundation Inm Christ. Moreover, pardon of sin, and peace of conscience, are from him; "Woman, tiiysins are forgiven thee, go in peace!" "My peace I give unto you." All duties of religion are built upon Christ; it is he that hath commanded every thing that is to be done by Qs, whether it respects the first or second table; all is to be done in Christ's name, by Lis authority, and in his strength, and by the help of his Spirit, and to his praise and glory; faith, love, hope, yea, every grace, and all gifts of the Holy Ghost which adorn tbe soul and house of God are from Christ, they are purchased by him, and do flow from liim to us by the Spirit, Eom. v. 10,11. Again, the ministry is from him, he is the great tobject of Gospel-ministration. '* We preach Christ crucified,** &c. The efficacy of sQ is from him, he gives the mcrease. Lastly, eternal life is built upon him; " This is tbe record that God hath given to us eternal life, and this life is in his Son; he that hath the Son hath life, and he that hath not the Son, hath not life," 1 John v. 11,12.

]f£.TAFHOR. DISPARITT.

L Other Foundations are laid I. This Foundation is but one whole entire ^rrth many stones joined and oe- stone, which adds to the strength and firmness of mented together. it, *' Behold I lay in Zion for a Foundation, a

stone," not stones; nothing besides Christ, nothing of our own mast be built upon as a Foundation for salvation, Isa. xxviii. 16.

METAPROB. DISPASTTY.

II. Other Foundations are laid of II. Christ id a living, lively, and aedve Spirit. senseless, breathless stone or brick; hence oalled " A living stone, disallowed inJc-ed things that are natural, things tliat are of men," 1 Pet. ii. 4, 5 ; he created the stones acJ terrestrial, congealed into a massy dust of the earth; as God, he hath his Beisg of lunip,orartificiallymadeand prepared, himself, and from everlasting, not made norcFeat&L

in. Other Foundations many times III» Christ, being a living Stone, in viiom is decay, and by that means the Whole spirit and Hfe, doth not, cannot decay, and by building is in danger, and tumbles this means the church of God, and every parti-down, cukr soul that is built upon him, stands sure; h-

transforms the building into his own nature, ani so keeps and preserves it from rottenness and all manner of decays whatsoever. Living' things do not rot nor putrify, as other things do. " And as the body by joints and banls from the head hath nourishment ministered and knit together, groweth and increaseth in strength and beauty," Col. ii. 19; so it is with the glorious body, the church and soul cf a true believer, that is joined to Christ, this blessed £(ead and Uving Foundation: " Because I live, ye shall live also," John xiv. 19.

lY. Other Foundations are laid IV. Christ is laid as a Foundation for ns, sni

by some men; for as man builds the in our souls, by the Father; it is God's act, anii house, so he it is that first lays the not our own; *' Behold I lay in Zion,"^. T\l!> Foundation thereof. can lay Christ for a Foundation but God ? He

was first laid by God in his decree, and then k laid him by the prophets and apostles. And lastly, by the Spirit also, is he laid in the hearts of beUevers. Christ is infinite. How can a finite hand or power move an infinite being or thmg ? God first removes or razes by his Spirit all other Foundations; he takes man's hopes off heaven, by his own works, legal conviction, tears, humiliatiotts, vovs, covenants, resolutions, &c., and in the place and room of all, lays Christ crucified, as the ground of hope and happiness.—Hence is all boasting excluded, and salvation wholly of grace, Rom. iii. 27. See Mr. Tillinghust, " Christ the only Foundation."

V. Other Foundations are laid of Y. Christ the spiritual Foundation is a piednas stones of little value and worth com- stone,'' To whom coming as to a living stone, disal-paratively; the Foundation of a house lowed indeed of men, but chosen of God and pre-is not laid with precious stones, as cious," Christ is not a common stone, but a chuia' jasper. sappMre, beryl, jacinth, ame- rich stone, a stone of inestimable value and price, thyst, diamond, &c. *' Behold I lay in Zion for a Foundation, a stone,

elect and precious," Isa. jxviii. 16,1 Pet. ii. 6. This sets forth the excellency of a Foundation, and not only so, but it adds a lustre and glory to the house which is built upon it. The Foundation of New Jerusalem is said to be laid with all manner of precious stones; and then you read of the excellency of the superstructure, " The building of the wall was of jasper, and the city was of pure gold," Bev. xxi. IB. 0 how glorious must that city needs he, that hath such a Foundation as Christ is I And not only so, but how durable also are some precious stones: the diamond is the hardest stone, it cuts glass, there is nothing, as naturalists say, can break it; Jesus Chrin makes impression on the hard hearts of men by his graces; 0 then how safe must it of necessity be for us to build upon this Foundation.

VI. A Foundation is often re- VI, Christ is the only Foundation: as he is moved, fault being found with it, every way fit and meet to be laid in the bottom and another laid in the room of of the building, so he is without fiiult; " And no it; a man may remove a Foun- other Foundation can be laid, than that which Is dation which he hath laid at his laid, which is Christ Jesus," 1 Cor. iii. 11. ** But pleasure, or may lay more Founda- though we, or an* angel from heaven, preach any tions tlian one. other Gospel to you than what we have preached

unto you, let him be accursed," Gal. L 6. Vn. Other Foundations may be VU. Christ is a Foundation that can nerer shaken, an earthquake may remove be shaken, the greatest revolutions, mutations, them out of their place. changings, turnings, and over-tomings that can

come, cannot overturn this Foundation, nor re*

lo^'e it oat of its place, Heb. xii. 28. Eoundations of kingdoms, nations, common-wealths, od consdtatioQs of antichristian churclies, may, and shall be shaken; bat Christ, the 'oondation of the true church, shall abide for ever.

METAPHOR. DISPABITY.

MIL Other Foundation cannot YIIL Christ, the spiritual Foundation, is able to «\eserre the house that is built upon uphold and preserve the house or soul that is built t; that may be totally demolished upon him; *'I know whom I have believed, and am ini destioyed, and yet the Founda- persuaded that he is able to keep that which I have li>Q may lemain. committed to him," 2 Tim. L12. ''Upon this rock

I will build my Church, and the gates of hell shall not prevail against it," Matt. xvi. 18.

INFERENCES.

I. This informs us of the great wisdom and condescension of God, in contriving such a tltssed Foandation for the Church and all true believers to build upon; it was the purpose i'f God to fuond his temple upon a sure basis, even the Eock Christ Jesus.

U. It also sets forth the happy and glorious state of the house of (rod; what can add vOter glory to it, than to have a Foundation so precious, lasting, and permament 1

m. It shows the honour and excellency of Grospel-ministration; ministers do not only irc^poond Christ, but in a subordinate sense, in the ministry of the word, may be said to lay Chmt as a Foundation; hence Paul saitb, *' I have laid the Foundation, &c., for we are Uwrere together with God," 1 Cor. iii. 9, 10.

IV. It reproves those that lay aside and reject this Foundation, and build upon others; as^ 1. Tbe papists, that build upon Peter, and on then: own merits; and what their merits

^^, En^d and other nations can soon resolve.

^ "Hie Quakers, who build upon the light of natural conscience; they refuse the person cf Ciffist^aod the viduable price of his blood, and introduce in his room an inward quality, ^, that heam of light that shines in men from Jesus Christ, considered as Creator, John i. 9.

3. Sochas build but in part on Christ, came justly under the verge of this use of reprehen* stun, because they do not lay all the stress and hope of their salvation upon this Foundation.

V. It serves also to put men and women upon trial, to see whether the Lord Christ be their only Foandation or not

I. Do you really remove yourselves off all other Foundations ? l Do you not build on, nor confide in pharisaical righteousness, even righteousness of j^own? Matt. v. 20.

3. Do you not build upon federal holiness, and upon birth-privileges ? ** Think not to say vithitt yourselves, we have Abraham to our Father," Matt. iii. 9.

4. Do you not build upon legal conviction, as outward reformation ?

'>. Do yoa not btdld upon a bare believing the history of the Gospel, upon the &ith of ce-lence ?

'^ Do you not build on a confession of sin ?

7. Do you not build upon outward privileges, upon visible Church-membership, and ex • Jr:ial ordinances ? remember the foolish virgins, Matt. xxv. 1—5.

^' Do you not build barely on the mercy of God, not well considering he is just as weU

1 gradoQs, and will not acquit the guilty, notwithstanding your repentance and moral

iteousness, without the atonement made by the blood of Christ? Exod. xxxiv. 6, 7.

0. Do you not bmld upon present purposes and resolutions to change your ways ana

ine of l& hereafter? Is not this that wMch supports and stays your minds?

10. Do you not build upon learning, parts, and that knowledge you have in divine things

Te others ?•

U. Do you not build upon men, ministers, the Church; taking all upon trust that such

ij mch doctors and able divines say ?

* Set Mr. TUiinghuMt.

2 a

CHRIST THE CORNER-STONE.

[book n-

VI. This may caution all preachers of the Gospel, to take heed how, and what they build. Upon this Foundation if they build wood, hay, or stubble, they will suffer loss. Let them be very careful they preach nothing for doctrine but what Chnst bath given in commission, and receive none, lay none into the building but living stones, such as ait well hewed and squared, and fitted by the Spirit and word for the spiritual building: f^ God's temple must be built with gold, silver, precious stones.

YII. Let all such that are not built upon this Foundation, be exhorted with all spe^^-to get an interest in this Rock: for otherwise your building will be on the sand, and joQ will fall into the lowest hell at last.

YIIL It demonstrates the happy state of those that are built upon this sore Yomh-tion, the prophets and apostles, ** Jesus Christ himself being the chief G>nier-stooe, ia whom all the building," &c., Ck)l. ii. 9, Eph. ii. 21, 22, Jiaid let all those that speak the truth, grow up in love unto him in all things, who is the Head. Labour, U> be well fixed, cemented, and united to this Foundation, that you may be established in the faith. IX. And lastly, this may comfort the godly in the worst of times; for as it is a Foac-dation of God's laying, and of so excellent a nature in itseff, you may bedsore it is nc-t in the power of men nor devils to raze or destroy it; be sure ye shall be saved, wh« vc you are, that build in a right manner on the Rock of ages, the Lord Jesus Christ

CHRIST THE CORNER-STONE.

" / lay in Zion a chief Comer-stone^ elect and precious,*^ 1 Pet. ii. 6. '' The Stone which the builders refused^ the same is became the head of the Conurl Psal. cxviu. 22.

Christ by a Metaphor (called Anthropopatheia) is not only called a Stone, but also (by very emphatical phrase) a Comer-stone, A/dw axfoyenuuop. Matt. xzi. 42, Acts iv. II, Pet* ii. 6. And whereas builders place their strongest and most durable stone in tb foundation, it denotes the firmness, strength, and duration of Christ, the FoondatloB spiritual Stone, upon which the whole Church is built. It is said, Isa. iiL 17," Tb Lord will smite the Corner of the head (so the Hebrew) of the daughter of Zion." Tt exterior angle of an edifice has a prospect to each side, and is put for principality, or tk chief ruler, Judges xx. 2,1 Sam. xiv. 38, Isa. xix. 13. Hence it is attributed to Chr^ Psal. cxviii. 22, expounded, Eph. ii. 15,16,17, 20, he having the chief oyer-sight of, well as he is the principal Foundation to the Church.

METAPHOB.

I. A Comer-stone sustains and upholds the building; if the comer of the house fall, the whole structure is in danger: " There came a wind from the wilderness, and smote the four Corners of the house, and it fell upon the young men, and they are dead," Job i. 19. Some stones may drop out of the middle of the buUding, and yet it may stand; but if the Comer or foundation gives way, down it falls.

n. Comer-stones are the medium by which the walls of the house are united in one building, pull out the Comer-stones and

PABALLEL.

I. Christ may be compared to a Coro stone in respect to sustentation; he is the N tainer and Upholder of the Church, the great Pil that bears up his elect The Churches safe peace, grace, comfort, and salvation, is uphell him: Eliakim was a type of Christ in this, shall be fastened as a nail in a sure place he shall be for a glorious throne to his F house; and they shall hang upon him all the gl of his Father's house, the o&pring and the i^ all vessels of small quantity, from vessels of i to vessels of flagons," Isa. xxiL 21—^24. believers from small to great, are borne op and hang upon Jesus Chrut.

n. Jesus Christ, that entire and gioriou31 ner-stone, unites Jews and Gentiles tc^geti he hath made both one. He made them one entire house and spiritual building; he

BACK II.]

CHRIST THE CORNER-STONE,

451

KETAPHOB.

the t7o sides of the house are sepa* »ted the one from the other*

in. The Coroer^stone is for direc-don in a baildiiig« an underwork-Q]in is to take rule from hence. .ill other Stones must he laid level and eren with that, not fur-tiieroolnor ID. So that heing fitly placed, they know how to proceed bm thenoe.

do as I bare done to you," John xiiL 15. hissteps,MPet.iL21.

IV. The Comer-stone preserves the house; hence a huUder lays strong and firm stones in the comer; for experienoe shows, that most of the ^ug^ rubs and hurts a house is exposed to, usually flail upon the coroerofit, and that keeps off hurt ud vrong, that otherwise the rest of the boilding would sustain.

PARALLEL.

ments all heUeyers together in one body, Eph. ii. 14, 15, he makes them one, in mutual loye and affection ; makes them all partakers of the same grace, and privileges, and salvation.

HI, Jesus Christ is a believer's direction, he is our rule by which we must proceed in all spiritual things; that which is not done by Christ's command or example, or by plain rule and direction from him, must be all undone and pulled down again ; all must run parallel with the line of Ghnst's doctnne or example: " Learn of me," Matt. xi. 28. And in another place, saith he, " 1 have given you an example that ye should Having left us an example that we should follow

«

lY. Christ preserves the Church of God: he receives all the rubs of enemies in his own person, which had they met with us, would soon have broken us to pieces, and defaced our souls. It is he who by his strength keeps those great dan<-gers from us that we continually are exposed to from Satan, sin, and wicked men, and the wrath of God. All our strength and help are in him: what a great mercy it is, that God, the great Builder, hath chosen such a sure Stone for the Comer. ** Thou shalt preserve me from trou-

i^e, 0 Lord; from the hands of the wicked preserve me, from the violent man, who hath

{Opposed to overthrow my goings, PsaL xxxii. 7, and cxl. 4. V. As the Comer-stones are the V. Christ is the beauty of all God's Buildmg;

as he bears up and preserves, so he beautifies like* wise the Churchy and all believers. There would be no comeliness in the house of God, all would be but as a deformed heap, were it not for this Coraer-stone. What is the glory and beauty of the saints to Jesus Christ ? *' He is fairer than the children of men," Psal. xlv. 2, Ezek. xvi. 14. We have no comeliness but what he puts upon us. God hath spared no cost to place such a rare and choice Stone in the Comer. Christ is the Stone

^^Brioflsly wron^t, if I may so say» richly adorned with the divine nature,'' Full of grace

ted truth," John i. 14.

strongest for bearing and preserving, Kthe ^est stones for beauty and <inument If the Comer-stones be gnafal, rich, and curiously wrought, tbe Thole building is the more comely. &£h art and cost is bestowed on the CoiBer-stones, they are better and lieber osoaUy than any other.

METIPHOB.

I. Other Comer-Stones of all ma-^eiiala boildiDgs are inanimate, sense-^i and lifeless things.

U- Comer-stones of a material % are fashioned and laid by men.

HL Other stones may drop, or ^ driyen out of the building, or ^ greatly marred, defaced, and

^^^ Comer-stones in a material ^^ as they strengthen the bulldog; » they also receive strength ^■^^ the building, and are some **srity to the Comer.

DISPARITY.

I. Jesus Christ is a living Stone, he hath life in himself, and communicates life unto the whole building; and from hence, believers are called " Lively stones," 1 Pet. ii. 5.

II. Christ is both fashioned, polished, and laid in the spiritual building by God himself;'' Behold I lay in Zion a chief Comer-stone," 1 Pet. iL 6»

III. Christ is a Stone that cannot be loosednor disjointed, nor driven out of God's house, by all the skill of men or devils; nor can be marred^ spoiled, or any ways hurt.

IV. Christ, the spiritual Comer-stone, receives no strength from any stone or part of the building ; what need hath he of help from any of his saints ? What can weak believers add of support to him?

METAPHOB. DISPAKITY.

V. Other builders must have Y. Christ the Comer-stone, is but one whole many stones for the Corner, ce entire Stone, yet every Comer of God's hmse mented and joined together to com hath the same Stone; and though the builitL^ plete and finish the superstracture, be raised never so high, yet ho fully supplietb and those stones that are laid for one each Corner from the bottom to the top, and thert Corner, will not serve for every needs no other Comer-stone besides himself. Comer of the same house.

VI. It is rare to see a material VI. Christj the Comer-stone of .the spiritiul building to have Corners laid with building, is a precious Stone: "Behold l^yj^ precious stones, as jasper, onyx, Zion a chief Comer-stone, elect and precions,'* 1 diamond, &c. Pet. ii. 6. No jasper, onyx, diamond, or saf-

phire, is to be compared to him. He is of infinite worth and value, not only so in the opinion and esteem of others, but really so in himself; hence called the " Pearl of great price," Matt. xiii. 46.

1. He b precious in. himself, being God co-equal and co-etemal with the Father; " Tiw express image of his person," Heb. i. 3.

2. That he is so, it appears, in that he is the choicest Kamond, the delight and Jewel of his Father's heart, his only-begotten Son, who lay in his bosom.

3. He is most precious, in tliathe is preferred so much above angels, and in hb beiE4 able to undertaJke the work of our redemption, which none in heaven or earth had worth enough in them to do. Nothing less than this choice and valuable Jewel or precious Ston • would be received, as a sufiicient price, to satisfy the justice of God, or make full compensation for sin, the breach of God's holy law.

4. He is most precious in respect of his qualifications ; he hath the fiilness of thtr Godhead in him. '' It pleased the Father, that in him all fulness should dwell," Johni 14.

5. Hence said to be <' Full of grace and tmth; God, even thy God, hath anointed tbeej with the oil of gladness above thy fellows," Heb. i. 9. He hath not, say divine, the ful ness of parts, but the fulness of degrees: there may be some addition made to that fidn that is in believers ; but there can be no addition made to his. There is in Christ, hv only enough, the fulness of sufficiency, but also the fulness of redundancy. Angela nu; have no want, but in Christ an overplus to redound to others. He hath enou^ to thousands and millions of thousands. '* Of his fuhiess we have all received, and giuc« for grace."

6. Christ is precious in the esteem of the holy angels; the angelical host, to hont*<d and show their high esteem and awful respects to him, at his birth sang with a loud xcAce *' Glory to God in the highest." They adore and worship hun contiQually. All th^ godly regarded, and will for ever esteem him, as the most precious and inestimaUe Jewi^ in heaven or earth. The saints in heaven for ever proclaim his glorious worth an praise; they cry, *' Power, riches, wisdom, strength, honour, glory, and blessing to th< Lamb for ever and ever," Rev. v. 11, 12. To all the saints on earth, he is precious Paul accounted all things as dung, that he might win Christ, Phil. liL 8, 9,10. TK spouse cries out, '* He is white and mddy, the cMefest among ten thousand," Cant v. 10 Believers have parted with all things in this world freely for his sake; nay, in lore v him, and to show how they did adore and honour him, have been made sacrifices in drewd ful flames, rather than they would undervalue or deny his holy name. Christ is {aeciou^ very precious, most precious, always precious, altogether precious; precious in hb nature precious in his name, that is as precious ointment poured forth; precions iu all his officer his Spirit, grace, word, ordinances, and promises are precious. Can believers value hia enough, wlio is their Life, life external, life internal, and life eternal ? Christ is thor hgh\ he is their Mediator, Surety, Friend, Food, Clothing, ornaments, Portion, &c., in a word he is all in all to them.

VII. A house, though its Cor VH. Christ being a precious S^ione, never lose

ners should be laid with precious his strength or beauty, as he cannot be de&cei

stones, and pearl, and aU the by men or devils; eternity itself cannot dii

structure suitable, and so thereby solve this Stone, nor Himm^b its brightn^

may be more glorious and dura* Christ is durable: heaven and earth shall UA

ble than Corner-stones of other away, and wax old, like a garment, bat Je«ti

buildings, yet may it moulder away, Chr^t is still the same, and his yean fiiil not: *'H

XETAPHOB. DISPARITY.

le defaced, lose its beauty, and per- is the same yesterday, to day, and for ever," Heb. isb. ziii, 8.

MIL Other precious Stones are YIII. Christ Jesus, the spiritual, precious of a small dimension, and of sinall Stone, is exceeding great; as God, he is of infinite vdght; you may put many of them, dimension, fillmg heaven and earth with his pre-tbe largest that were eyer seen, in a senoe. He is k^e enough for the whole foun* mil Tessd or cabinet, dation, and eyery Comer; this one entire Stone

serves for all.

IX. Another precious Stone may IX. All manner of perfections, virtues, choice liftTd many excellent properties in it; and admirable excellencies, meet together in the kt DO one bath all virtues, excd^ Lord Jesus; his brightness is fax above the bright-lencies, forms, and colours in it. nesss of diamonds, his whiteness excels the white-

ness of pearls; and there is no medical virtue or 9B% in any predona stone, but in a spiritual way is far more transcendent in him. He cures the sight, strengthens and cures the heart, makes iruitfidy resists poison, &o* See the metaphors, '* Pearl of great price, and Foundation,''

IMFEBSSNOES,

L Fboh hence we may infer, that the church of God is a very rich and glorious ^ing, as it was foretold it should be: *' 0 thou afflicted, tossed with tempests, and not Ported; behold, I will lay thy stones with fair colours, and thy foundation with sap^ pkire," laa. liv. 11,12.

n. Ascribe all the beauty and glory of the Church, and of the saints, to the Lord

HI. Bless God for this choice and precious Stone of the Comer. The more excel* be Christ is, the more it should draw out and enlarge our hearts to bless and praise God

fcfhiffl.

I^. For trial Is Christ precious to you ? I shall lay down a few rules, whereby jw may try yourselves.

1. Dost thou own Christ to be very Grod ? He cannot be valued nor esteemed by soji as he is in himself, till they thus account of him, and believe in him.

1 Dost thou honour, adore, and obey him, as thou dost honour, adore, and obey the Father! " All men should honour the Son, even as they honour the Father," John v. 23.

3. Is there noUiing here below, which thou vainest and prizest above Christ ? A ^pocnte hath always something that lies in his bosom, which he esteems and prizes more ihto Christ: " Their hearts go after covetousness," £zek. xxxiii. 31. The young man vcDt away sorrowful, because the world was uppermost in his affection. If Christ be ^ predoos to any, he is superlatively precious to them. Matt. xix. 22.

i If God should bid thee ask what thou wilt, as he diid Solomon, what wouldst thou

2^t of him ? would it be, thinkest thou, this precious Stone, this Christ, this Pearl

^ great price, to have a right to him, to be like him, to ei\joy him, to be with him for tfti,

^- Is Christ much in your thoughts ? '* Where your treasure is, there your hearts will «»l^/'Matt.Yi. 2L

^. Hast thou denied thyself of all things, or art thou ready so to do, and to follow ^; ''For whom I have suffered the loss of all things, and do account them but dung *tt I may win Christ,'* Phil. ui. 8, 9,10.

7. Casst thou be satisfied with anything thou dost enjoy without him ? Canit thou ^ivith one in another case, yet aU this avuleth me nothing, so long as I see not or ■^ not a dear evidence of my interest in Jesus Christ ?

^ Dost thou build wholly upon hnn ? is he all to thee ? dost thou see him all in paci-ption? it was he that appeased the wrath of the Father, satisfied both law and justice. * Ball in justification; "Who is the Lord our righteousness." He is all in election, J8 first and chief of his Father's choice, the way of it: " He hath chosen us in him," yi- 4,7. Is he all to thee for acceptation? '* Who hath made us accepted in the jjwe^ " Rom. v. 5. He is all in conversion; it is he that shows us the necessity of it, i"* tJoth quicken and b^et us by his word and Spirit: it is he that forms a new spirit in ■• Is he all to thee for pardon of sin ? he purchased pardon. It is by his own blood.

CHBIST THE WONDERFUL COUNSELLOR.

[book U.

viz., that atonement which he hath made, we come to haye our sins forgiven. It is he that gives us a heart to ask it, and a hand to receive it. Is Christ all to thee in respect of every grace ? He gives faith': it is he that is the Author and Finisher of it: it is he that " sheds love ahroad in our hearts, by the Holy Ghost." All grace is treasured up in him, all grace is communicated to us through him. Is he all to ^ee in the ministry of the word ? it is Christ that is preached, it is he that gives grace to preach, and opens the ear to hear the word preached, and helps the soul to receive the word. Is Christ all to thee in ordinances ? the Lord's supper holds forth his death, his body broken, and his blood shed. He is the sum and substance of it. Baptism shows his burial, and hift resurrection. In ordinances or duties, art thou not satisfied unless thou meetest with Christ Jesus?

9. Art thou willing to accept of Christ as the Father offers him ? Art thou willing to have him to be thy Prince, as well as thy Saviour! to destroy thy sin as well as to save thy soul?

10. Dost thou long to be like him ? Art thou as willing and desirous to be holy, as to be happy? to live to him here, as well as to live with him hereafter ? Is every thing in Christ, or tliat belongs to Christ, precious to thee ?

y. Beproof; this reprehends those that lay aside, and would build without this precious Comer-stone. Who they are, see metaphor, Christ the Foundation.

YI. Labour to esteem and highly value Jesus Christ. What are all thmgs without him ? if he is not precious to thee, nay thy all, all thy profit by him at last will be nothing at all; what wilt thou do at death ?

Qu. Some may say, what shall we do to get Christ ? to obtain him who is so precious.

1. Let thy sins go. 2, Let all thy righteousness go in point of dependence, do not trust to that. 3. Let all consultations with flesh and blood pro, and dose immediately with Christ. 4. Improve the means of grace God is pleased to afford thee, attend upon the ministry of the word. Lastly, here is comfort to all true believers: you that have Christ, have all; and let me tell you, you can never have less than all, for this precious Stone can never be taken away from you, you having made the blessed choice, that one thing needful with Mary.

CHRIST THE WONDERFUL COUNSELLOR.

^' And his name stiaU he called Wonderful, Counsellor/* &c., Isa. ix. 6.

CouNSBLLOB is a word of a double signification, respecting two ranks of men. (1.) Such as appertain to the high courts of princes called Counsellors of state. (2.) Such as appertain to the high courts of judicature, who are called Counsellors at law. These two ranks of men have their proper work and business peculiarly appropriated to them, &c. The first of these ranks of men are in Counsel with the king, to make and establish laws; therefore called elders, or senators, &c. 2. The proper work and business of the second rank or order of men is to unfol.d and plead law; therefore called barristers or Counsellors, &c. Many things belonging to each station, do very fairly agree to the Son of God, who, therefore, is not unfitly called Wonderful, Counsellor, &c., Luke ii. 47. WonderftJ, because the greatest and wisest that ever was. Counsellor, because his place, work, and circumstances agree thereto, as appears in these following considerations.

METAPHOB.

I. Some Counsellors are of a noble extraction, well descended, which gives them advantages above others. Such have a double advantage. 1. In respect of honour. 2. In respect of education. Men basely or meanly born and descended , are seldom or

PABALLEL.

I. The Lobd Jesus is of a high and sublime extraction, well descended; according to the flesh of the blood-royal, of the lineage and stock of David, the king of Israel: and in respect of his Divinity, the eternal Son of God. Possessor of heaven and earth; he is Lord of the angels, and King of saints and nations; and also King of all the kings of the earth; ** He that

METAPHOR. PARALLEL.

never advanced to the honour of comesfromaboYe,uaboveall/'£ph.iy.6. "The Counsellois in the highest courts, es- second man is the Lord from heaven," 1 Cor. xv. pedally of parliaments. 47. '* Theonly-begotten of the Father, full of grace

and truth,** John i. 14; having the advantage of the greatest honour, the highest^education, being by the Father, brought up with him and lUfly hb delight.

II. A Counsellor is brought up to 11. Jesus Christ is qualified and fitted every useful leaniing for so great an employ way with heavenly learning, for the highest ill office; men who are illiterate being undertaking of this kind whatsoever, John hi, 2; odt for it. having been with God, and also is God, knows

every thing, that is done in heaven and earth; bows the tempers and manners of all people. He hath rules of judgments above others, be halh received the gift of oratory from the greatest Master of tongues and languages in the wnld The Son doeth whatsoever he seeth the Father do. The Lord God hath giveo Mm the tongue of the learned, &c., so that he can understand vrithout an interpreter, aod speak without human assistance, Isa. 1. 4.

nL A Counaellor is a man of III. Jesus Christ is a man of worth, most fit worth, otherwise unfit for that to be Counsellor in the high court above, and fooction, or to appertain to any that in these four following respects. 1. In re-ojort spect of his great Mrisdom. 2. The knowledge of

ail laws and customs amongst men. 3. Of his long standing and experience. 4. As he is united to the Ancient of days; who is the centre of all pofection.

IV. A Counsellor of state is, or lY. The Lord Jesus was a man of great ooght to be, a man of a high and and noble spirit, not busied about low and in-heroic spirit, not concerned about ferior things, of a mean consideration; but trifles and things of an inferior about matters of the most weighty moment to odtiire, but mostly taken up with establish principalities and thrones in heayen, the more weighty and more consider- to reform nations and kin^oms, to reclaim the able matters of the law. * whole world, and bring heaven and earth into an

amicable correspondence. '* That he might gather together in one, all things m himself, whether they be things in heaven, or things on earth,"

V. A Coanaellor of state is Y. Christ, the great Counsellor, was elected ebosen to that high sphere and and chosen by God himself to act in this high %uty; he comes not in of himself, sphere and capacity, called the man of his bat by choice. right-hand. Acts ii. 34. His elect, in whom his

soul delighteth, ** One chosen out of the people," Psal. IxTXiT. 19.

VI. A Counsellor of state is YL Jesus Christ was admitted into the high a^tted into the king's court; court of heaven, took his place there at the takes his place at the council- right-hand of the Majesty on high, in the pre-table, and lus chief business lies sence and view of all the angels, and the seven there. spirits that are before the throne. " He is entered

into heaven, and is set down at the right-hand of

God," Eph. i. 20, Heb. adi. 2, andviii. 1. \n. A great and wise Coun- YII. Christ, that great and wise Counsellor, is seQor of state, is made acquamted made acquainted with the great and vrise purposes with the most secret purposes of the of the great and wise King of heaven and earth ; king himself, without whose counsel nothing is hid from him as God: without him and consent there is nothing acted, there was nothing created or done. "No man hath Qor hrou^t to li^t. seen God at any time, save the only begotten that

is in the bosom of the Father, hehathdeclaredhim," John L 18. '* He brought life and immortality to light through the Gospel," 1 Tim. vi. 16. Vm A Counsellor of state is YHI. The Lord Jesus is God's familiar and ooe, who is thought worthy to companion. ** Awake, 0 sword, against my shep-be the king's familiar and com- herd, and the man that is my fellow," Zech. xiii. panion. 7. " Who being in the form of God, thought it

no robbery to he equal vrith God," Phil. ii. 6.

METAPHOB, PABALLEL.

IX. A Couiisellor of state is IX. The Lord Christ is of the highest rant one of the highest ranks of men, not of men only, hut is indeed exalted above n^ none above him hut the king him his fellows, whether men or angels; hatli d* self. superior (as Mediator) but the Father. "Tbe

head of every man is Christ" ** He is the He»d of all prindpalities and powers. The Father is greater than I. The head of Chiist is God," 1 Cor. 3, Col. ii. 10, John v. 28.

X. A Counselbr of state is con- X Jesos Christ is concerned in the agitating cemed in the agitating of great affairs of the greatest affairs of heaven and eartb, such as immediately concern the king, spch as immediately concern God himself, and tb; ^d the good of aU his subjects; as good of all his people; the proclapiations and th^ issuing out of proclamations, and tenders of grace, peace, and pardon, come the approving of odier ministers to be through his hands: he hath the approbation of employed in the king's business. all ministers that are employed in the husinesa of

the great King, either in matters civil, military, or ecclesiastical, viz,, kings, princes, rdeis, de* puties, judges, generals of armies, apostles, hishops, ambassadors, and ^e like. All suitors to God for favour, whether piinisters or people, for the soul or the body, their petitions come to the hands of Christ, '* By him we have access to the Father; of him all receire, even grace for grace," John i. 16, Rom. v. 2.

XI. A wise, worthy, and good XI. Christ is the delight of the Father, and as Counsellor of state, though he he a a wise, worthy, and good Counsellor, he is a^xoiy subject and fevourite to the king, to heaven itself, and heaven is more longed for, yet he is a great glory to a kingdom, for his sake. This is generally acknowle^ed by pnd it is the more respected for his all that have the knowledge of him, or interest in sake. him, Psal, bq^iii. 25,

So much may suffice concemipg Christ, as compared to a Counsellor of state: I shall now speak concerning him under the other acceptation of the word, viz.. Counsellor at law, &c.

I. A Counseller at law is a public I. The Ix>rd Jesus Christ is a public officer be-officer belonging to a court of judica^ longing to heaven, the highest court of judicature, tore. " I am not of this world; glorift^ me, ml

the same glory, that I was glorified before the world was," &c., John xvii. 16, and ver. 5.

II. A Counsellor at law gives advice II. The Lord Jesus gives me the best advice and counsel, from whence he derives and counsel, and most worthily deserves the title the denomination of being called a of Counsellor. ** I will bless die Lord, who hath Counsellor. given me counsel," Psal. xvi. 7. " Go thy way,

sin no more, lest a worse thing come upon thee/' John V. 14. '* I counsel thee to buy of me gold tried in the fire, and white raiment that thou mayest be clothed," &c., Rev. iii. 18.

m. A Counsellor at law makes HI. Jesus Christ makes known the law of God known the law to those that are ig- to those that are ignorant and unlearned; he 0-norant or unlearned, he being the lustrates all the parts of it, and showeth to what mouth as it were, of the law. degree it extends, &c. He also shows what are

the privileges of keeping it, and what are the damages of breaking it: " For if you forgive men their trespasses, your heavenly Father will forgive you," &c. Matt. vi. 14, &c., John xiv. 15.

rV. A Counsellor at law resolves IV. Christ resolves doubtful cases that other doubtful cases, which other men men cannot, in that he saith, " Son, be of g^xnl cannot. cheer; Daughter, be of good cheer, thy sins are

• for^ven thee," &c., Matt. ix. 1—9, and 22.

' V. Counsellors at law make con- V. The Lord Jesus makes over the heavenly

veyances of estates ; and most men mansions to men ; and no man can have a good ! think these conveyances not suffi- title to this heavenly inheritance, unless Chri4

I cient, unless made by such able men makes the conveyance. " As the Father hath H/e

as they. in himself, so hath he given the Son to have life

I in himself, and hath power to give eternal life f'»

j as many as are given imto him," John v. ^6.

UETAPHOB. PARALLEL.

TL Counsellors at law have YI. Jesus Christ hath great respect amongst great respect amongst men, espe- men; the Turks own him for a great prophet, dally those who do most need them, the papists for the Son of God, hut his own dis-asd make ose of them. dples, that see an excellency in him, and an ab-

solute necessity of him, make use of him, own bim to be their Sayiour.-*-" Yea, and doubtless I count all things but loss, for the ezcel-kncy of the knowledge of Jesus Christ my Lord," &c. Phil. iii. 8.— ** He is the chiefest mxag tep Uiousand," Cant. v. 10.

Vll A Counsellor at law puts VIE. The Lord Jesus puts an end to contro-^ pnd to pontroversies, by non- versies, by non-suiting, or overthrowing the devil saitiog, or overthrowing the party aud all oUier adversaries of the soul, in their own which is op the adversaries' side. plea:—" I have prayed for thee, that thy faith

fail not," Luke xxii. 32.— ** My grace is sufficient for thee," ic. 2 Cor. jtii, 9.—<*And the dragon and his angels were thrown out of heaven," Ac, Rev. xii. 9.r—"To tjiis epd was the Son of God manifested, that he might destroy the Torb of the devil," 1 John iii. 8.

Yin. A Counsellor at law makes VIII. So Christ makes contracts tetween the contnets in great and weighty cases great God and his people, in that weighty case between parties. that concerns their salvation; and mediates and

seals the covenant between them; for which cause he is called, "The Mediator of the New Covenant," Heb. xii. :t4. See Mediator.

IX. A Counsellor at law disco- IX. Christ hath discovered flaws in evidences, ras flaws in evidences, to undeceive to undeceive those that have been mistaken about the over-creduloas. their right to the heavenly inheritance. " Thou

sayest I am rich, and increased in goods, and have need of nothing, and knowest not that t]iou art wretched, and poor, and blind, and miserable, and naked," Rev. iii. 17. " Exc0pt; a man be bom again he cannot see ihe kingdom ofGod,''John.iii. 3.

X. A Counsellor at law is of ge- X. So Christ is of general use to men, since oeral use to m^n, since their tern* the nature of mortals hath been so generally cor-pers have been corrupted, their rupted by the fall, by which means there is a manBers vitiated, and a necessity necessity of him, not only as a Priest to offer sa-of mnhiplying laws to corrupt them, orifice for us, but also as a Prophet or Counsellor, &^ to expound the obligations to holiness, and the

spirituality of the laws of God to us; for want of which, many go on in their errors, until they forfeit all privileges, fall under the strokes aod penalties of the law, and become miserable for ever through ignorance, unbelief, and disobedience.

XI. A Counsellor at law is a XI. Jesus Christ is a Pleader of causes, which pleader of causes, which is none of is none of the least part of his work: for which the least part of his work. see Advocate opened.

There are many ^parities; Christ excels all other Counsellors in many respects. See Advocate.

XK7ERBNGES.

L Sinners may learn from hence, whither to go in all doubtful cases for counsel in all cases relating to their spiritual condition.

XL If thou dost not know the way to heaven, go to Christ by prayer and take the direedoos of his word.

BL If thou dost not know how matters stand between God and thy soul, go to Christ, read his word, that will inform' thee whether thy condition be good or bad: if any sin is lo^ed in thee or beloved, and spared by thee, he tells thee thou wilt miscarry for erer.

IV. If thou refusest to take his counsel, but rather followest the counsel of thine own heart, or the counsel of wicked relations, neighbours, or great ones of the earth, who iahonr to draw thy heart from God, from following the counsel of Christ, thou art

V. Take heed when thou knowest what Christ's coimsel is, thou dost not reject it like tha Pharisees, who refused to be baptized with the baptism of John.

VI. Happy are all Buch who take the counsel of Christ, Christ gives soul eonnsd^wise counsel, right counsel, early counsel, needful counsel, chief counsel, safe oounsd, compel that will enrich the soul of men, counsel that will make them good, great, and renowned, jmd happy for ever: say tbea with David, " Thou shall guide me by thy counsel, and aiWr-w^ds receive me to glory," Ppal. l^xjii. 24,

THE COMPASSION OF CHRIST TO SINNERS UNDEB

THE SIMILITUDE OF A HEN.

*' How often would I hate gathered thy children together^ even as a Hengatherdh her chkln^

wader her wings, and ye wotdd not /" Matt, xxiii. 37.

The Lord Jesus shows by these words his great compassion and affection to the Jews, why lefused the offers of his love and infinite &vour.

Three things are considerable in the text.

1. Christ's grace and good intention to them, " How ofiien would I have gathered thy children together," &c.

2. The way or maimer which he took in order to the accomplishii^ his gradoos design and purpose touching them,—"As a Hen gathereth her chidcens under her wings."^

3. The Jews' obstinacy; "Ye would not."

The Lord condescends very low in makbg this simile of a Hen; the nature aai property of which creature take as follows, so &r as it will hold parallel to the case in hasd.

SIMILE.

I. Nullum enim animal circa put' los suos tanta compcusione movetur, &c., saith Bernard,* " There is no creature that is moved with so much compassion towards her young ones, as the Hen."

wept over it,'* &c., and cried out with Matt, xxiii. 37, Luke xix. 41,42.

II. The Hen is observed to fly in the very face of such ravenous birds as strive to destroy her chickens ; she strives to save and defend them with all her might, though with the utmost hazard of her life.

m. Such is the Hen's care of, and affection towards her chickens, that she for their sakes is made weak in all her members, and brought to extreme faintness. Hoc genus animalis magnum affectum in jUios hahet, ita ut eorum infirmitate affecta, &c., (saith Austin) "this creature shows great affection towards her young ones, that being afiected with their weakness, she also is made weak.

IV. The Hen clucks often, and with a mournful voice, as it were,

PABALLEL.

I. The Lord Jesus was moved with the greatest compassion imaginable towards the poor hvs and Jerusalem, wUch he was first sent to, and came to seek and to save. This is signiiied abundantly by that wonderful passion, that seized upon the Spirit, when he came near the city, and by his expressions iu the text, &c, it is said, ''He a mournful voice, "Jerusalem, Jerusalem," &c..

n. The Lord Jesus Christ to save and defend the ofi&pring of Israel, and ^e poor sinners vf the Gentiles, did not refuse to encounter «itli the greatest of tiieir enemies: he resisted thede^il, who sought to make a prey of them, Ac, Idatt iv. 6,8. No enemy that strove to devour us, bai Christ endeavoured to defend us from him.

in. Christ, that he might save poor perishiug sinners, by taking man's nature upon him, was made weak in the same sense, as it is said he became poor: such was the greatness of his love and affection towards us, that "he bare our sickness, and carried our sorrows," Isa. liii. 4 To what extremity of faintness was he brought, when "he sweat as it were great drops of blood!" And when the ponderous cross waslaid apoQluin,t5 they led him to Golgotha, it is said, '* He funted." Luke xxii. 44. " He was touched with the fetl-Jugs of our infirmities, being made like to us in all things, sin only excepted," Heb. iv. 15.

IV. Christ calls to poor helpless and impeni-tent sinners very often, with a moumfnl voice.

* Bern. Jk past, Jkm,^ cgp, v.

bookil]

THE OOICPASSIOK OF CHRIS I TO 8INNEBB.

459

RUfTTiK.

PABALLEL.

Calls her chickens to her^ when she perceiTes they are in danger by the kite, or any other enemy to be destroyed.

V. The Hen stands ready prepared to receive her chickens under her wings to defend them against all violence that may happen to them.

VL The Hen is very desirous to gather all her chickens together aod cover them with her wings; she would not have one of them wanting.

and tears in his eyes, " 0 that thou hadst known in this thy day, the tldngs that belong to thy peace; but now they are hid from thine eyes I 0 Jerusalem Jerusalem I" why, what is the matter ? An enemy is at hand, ruin is at the door; '' Why wiU you die, 0 house of Israel ?*' Ezek. xvjii. 31. Now it is to England, yea, to London: 0 that they would once hear Christ's call before it is too late, and the things that concern their peacebehidfrom their eyes! &c, — ~ ' y rjijjg i^Qj^ Jesus stands with his arms and

heart open, ready to receive all true penitent sinners, that come unto him; ** I have spread out my hands- all the day long," &c. Isa. Ixv. 2. ** Come unto me all ye that labour, and are heavy laden, and I will give you rest,*' &c. Matt. zi. 2d, 29.

YI. The Lord Jesus hath such bowels of pity and compassion to sinful mankind, that he would have none of them perish, " But come to the knowledge of the truth, and be saved," 1 Tim. ii. 2, S, 4. How desirous is he to get them all under his wings of grace and protection; "Turn ye, turn ye,

why win ye die, 0 house of Israel? turn and live, saith the Lord," Ezek. xviii. 31, 32.

'* How often would I have gathered thy children together I" &c Vn. The Hen gathers her chick- YH. The Lord Jesus calls to sinners, that they

em to her; and t^t they may have may have the bread of life. ** Ho, every one that

thirsteth, come ye to the waters," Ac, Isa. Iv. 1. " Eat ye that which is good; yea, the bread that never perisheth," John vi. 27. Christ gives bread that never perisheth.

YHI. All sin-sick and diseased souls that are weak and hang down their heads, or their wings, and go drooping all the day, as it were, half-dead, no sooner are they got under the wings of Christ, but he graciously succours and refreshes them, making them brisk and very lively.

IX. Christ, cut of his infinite bowels to his people, finding no other meat was so good and excellent for them, gave them food from heaven, even his own body, " My flesh is meat indeed/' &c., John vi. 55.

food as well as nourishment and shelter, she looks about and scratches to get them meat.

Vin. The Hen succours, refreshes, and makes lively such chickens that are weak and hang down their wings, and can scarce go; she soon recovers them when she gets them under her wings.

IX. The Hen, it is observed, if she find any crumbs, com, or any other good thing, she gives it to her chickens, though she want it herself: she spares out of her own mouth, and puts it into theirs.

SIMILE.

L The Hen cannot save and defend her chickens under her wings, when she hath gathered them to her, being a poor, weak, inconsiderable oneature.

n. The Hen, when her chickens are grown up, cares not for them; she will (it is noted) rather strike at them, and beat them firom her.

in. The Hen loses oftentimes her chickens; the kite gets them away from her, and nuikes a prey of thenu

DISPABITT.

I. The Lord Christ is strong and able to save, hide, and defend all his people that come to him, under his wings, being the most high, omnipotent, eternal Jehovah: '* The Father and I are one:" '* He thought it no robbery to be equal with God," Phil. ii. 6, 7.

II. Our blessed Saviour will never cease to take care of, and provide for his poor children; his eye is as well upon the oldest and strongest Christians, as upon the weakest and youngest: " Cast all your care upon him, for he careth for you," &c.

HI. The Lord Jesus Christ cannot, will not lose oneofthem that the Fatherhath given hi' "^ that thou hast given mel have lost non * of perdition,"&s. Johnzvii. 12,'* I give life, and they shall never perish," &

SIMILE. DISPARITY.

IV. A Hen soon forgets her IV. Christ never oan, nor will foxgethissaiDts. chickens, which she hath bred and " Can a woman forget her sucking child, that brought up. she should not have compassion on the son of ber

womb ? yea, she may, but I will not foiget thee.'' Isa. xliz. 15,16.

INFERENCES.

I. What great encouragement doth this similitude afford to all yea, to the vilest of an* ners ? 0 what compassion is there in Christ's heart towards you, how willing is he to gather you to himself!

n. It also informs us of that great blindness and horrid obstinacy which is m the hearts of wicked men; ''How often would I have gathered Israel, and they would not be gathered I I would, but ye would not!" how dare sinners then to charge their eternal over* throw, perishing, and ruin upon the Lord Jesus Christ ? *' Know, 0 sinner, thy destiuctum is of thyself," Hos. 3riii. 9.

ni. It also truly informs us, that all safety and salvation is in the Lord Jesus Christ. Under his wings we must get if we would be secure from the enemy of our souls, and be delivered from eternal danger: " Unto him shall the gathering of the people be," Gen. xlix. 10.

IV. Of what amazing nature was the great condescension of the blessed Jesus, who made himself of no reputation! became weak, poor, and sensible of our infirmities, touching the flesh, that we might be strong, rich, and partake of his perfections and glorious ftilness, Phil. u. 7.

V. Here is also very much comfort to all true believers, whoever they be, that are gathered by the word and Spirit unto Christ: he will succour, guide, revive, and defend tiiem for ever. He infinitely out-doth the Hen; his bowels exceed the bowels of the tenderest mother to her sucking child. He is strong enough also, as well as tender, not only willing but able. Fear not Satan; " he hath swallowed up death in victory." The kite hath (as one observes) as it were an aching tooth at the chickens, fain would he make a prey of them: so would the devil of believers. Christ knows how to preserve them, by gathering them all under his wings. Soul, fear not, if thou art under the protection of Uie Lord Jesus Christ, thou art in safety from all temporal and spiritual dangers.

YI. J£ Christ be so tender and compassionate unto sinners, and seeks to gather them unto him; who will pity them if they perish at last and are damned, when all is from their own vile, stubborn, and wHful obstinacy?

YII. If the Lord Jesus Christ be so tender of, and kind to his saints which he hath gathered to himself, and sheltered under his wings; then let this doctrine teach Christians in an especial manner to be kind one to another, and tender one of another, and to do their utmost endeavour to defend one another in this evil day, from the common enemy both of body and soul.

Yin. This may serve for reasonable reproof to all those, who profess the name of our Lord Jesus Christ, and hope for preservation by him, and shelter under his wings, yet, instead of endeavouring to the utmost to help one another, revile, backbite, and persecute one another, for small and circumstantial differences in profession, and thereby give the common enemy advantage over them both, " A divided house cannot stand," Mark iiL 25.

CHRIST THE CAPTAIN OF OUR SALVATION.

«

To make ike Captain of our Salvation perfect through sufferings/' Heb. iL 10.

This is a military term, the Greek 'Hytium, a Captain, being derived from ayv, whidb signifies to lead: and afx^ ^^> ^ Captain, derived firom ofxi* which signifies beginning, chief, or government, denoting in a borrowed sense from nuli-tary commanders, the rule, dominion, and principality of Christ over all, and that he leads his spiritual mifitia safe through all perils in their Christian war&re. Being

to enter upon a military subject, and the chief of that rank, we shall consider Captain in & thrsefold respect.

1. In respect of his qualifications.

2. In respect of his place and office.

3. In respect of his progress or actions.

HETAPHOB. DISPARITY.

I. A Captain is supposed to be a I. Jesus Christ, the Captain of our salyation, nun qualified for his place, to which had not only these four, but all other honourable there are these things necessary. 1. and necessary qualifications, that made him fit That he be free and willing to take to be a Leader. For, 1. Jesus Christ was free that work and office upon himself; and ready, had no force put upon him, but came it is not meet he should be forced to voluntarily and of his own free will to undertake do it. 2. It behoved him to be one this office, &c., he looked round about, and saw £utfafal in all things to his sovereign, that there was none to help or to undertake this 3. A Captain must be valiant and work, then said he,'' Lo, I come to do thy will, eoongeons, not easily dismayed, 0 God," Isa. Ixiii. 5, Heb. x. 7, and iii. 6. 2. thoQ^ he meet with never such hard Jesus Christ was fsuthful over his own house, aad difficult service. 4. He ought called the faithful and true Witness, he never so also to be well skilled in the work much'as thought in the least of betraying of his and doty of his place and office. trust. It was impossible indeed he should be

unfaithful, who was without sin, the holy and im« maculate Lamb of God. 3. Christ was valiant and resolute, the danger of death, and threats of aa ill-natured king, could not make him retreat, when he had entered the fields Blighted his enemies' high words and vain flourishes. ** Go, tell that fox that I work mirades this day and to-morrow, and the third day I shall be made perfect," Luke xiiL 32. The contempt of his enemies, or persuasion of his firiends, could not at all abate his valour, he knew he must, and resolved he would, be about his Father's business, Luke ii. 49. 4. Christ, was fitted with wisdom and understanding, he is called the wisdom of God, 1 Cor. i. 24

II. A Captain is made so by his II. Christ was commissioned by God,, after his tommisBion, which is his authority to qualifications did commend him to this place; act in that c^dty. for though he offered freely to accept, yet he acted

not of himself, but by command and authority from the Father. " I came not of myself, the Father sent me. I received commandment from the Father," John viii. 42.

UL A Captain hath the power III. Jesus Christ hath the power of listing spi* of listing soldiers under his command ritual soldiers under his command, to serve in to serve in the king's war. the wars of the soul, the battle of the Lord of

hosts. He took the names of Nathaniel, Zaccheus, Cephas, Peter, James, and John, who listed themselves under his command; with many others we read of in the Gospel

IV. A Captain, by virtue of his IV. Jesus Christ doth appoint saints their pro-place and office, doth nominate his per work, and gives forth his orders, beyond officers, and appoint them their which they are not to pass. He nominated the proper work, gives out his orders, twelve apostles to be the next to himself, and beyond which they are not to gave orders that they should not march beyond Tentnre. the eonfines of Judea, but tarry at Jerusalem till

fresh supply of strength came in. " Go not to Samaria, nor to the cities of the Gentiles, Matt. x. 5, '* But tarry at Jerusalem till you be endued from on high." Add not to his word, &c.

V. A Captain hath the keeping V. Christ hath a book wherein the names of of mnster-roUs, wherein all the his saints and faitliful followers are recorded, names of his under-officers and called in scripture, " The Lamb's book, or book loldiers are entered, by which he of life j whose names are in the book of life; calls them over, and knows them all the book of life of the Lamb, slain from the founda-H name. tion of the world," Rev. xxi. 27, and xx. 12. Ho

calls his own sheep by name," &e., John x. 3.

METAPHORi PABALLEJbi

yj. A Captain leads his sol VI. Jests Christ leads his saints to the sea-

diers out into the field to be exer- side, to the mountains, to the desert, to exercise cised and disciplined, to be made and make them fit for service against the day of fit for service against the day of battle, by which he taught their hands tow, battle. as it were, and their fingers to fight against the

devil, the flesh, and the world, Matt iv. 1, and xiu. 1.

Vn. A Captain makes a speech YDf. Christ made large speeches to all his fol-to his soldiers to encourage them lowers (see his sermon on die mount) to encoa-in the way of their duty, and shows rage them in the way of their duty, and shov them the dangers of ne^ecc and re- them the great dangers of neglect and remissnesa. missness. " Blessed are they that hunger and thirst alter

righteousness/* &c. ** Blessed are the meek," &c^ Matt. Y. 4,5,6. But except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven,^ Matt v. 20. *' Ye that have abode with me in my temptations, I appoint you a kingdom," ice. With a multitude of such like speeches which are contained in the holy G^pel, which he ottered, to encourage and animate all his disciples in their spiritual warfare.

Vlir. A Captain hath power to VIII. Jesus Christ takes in and shuts out, as be cashier, can take in or shut out, as he sees cause; he cashiered Judas, Demas, Hymeneos, seeth cause. Philetus, and Alexander, and takes in Paul, Bar-

nabas, and ApoUo into his company, 1 Tim. i 20.

IX. A Captain is the Head of a IX. The Lord Jesus is the> Head of all true company, commander over a band of Christians, and Commander of the Ghurdi mili' men. tant in chief, all the bands of the white reguneot

march under his banner; '' He is the Head of his body the Church;" ** given to be a Leader and Commander to the people," laa. Iv. 4, Eph. i. 21, 22.

X. A Captain when he hath X. Christ when he was baptized by John, took taken his place, marches in the his place in the ministry, as the Leader of his head of his company, runs the Church, and ran the greatest hazard, yet desert-greatest ha;zard, deserts not his ed not his followers for fear of danger; he not men for fear of danger. only loved them to the end, but did bear them

company, and abode with them to the last, even till he suffered for their sakes, the bitter death of the cross, &c., and is spiritually with them always " To the end of the world," John xiii. 1, Matt, xxviii. 20.

XI. A Captain gives the word XI. Christ gives the word of command to of conunand to his soldiers, which his saints, which they are to observe. K any they are carefully to learn and ob- man will serve me, let him follow me, John xii. serve. 2Q, " Teach them to observe all things that I

command you," Matt, xxviii. 20.

XII. A Captain by his place is XII. So is Christ by being the Captain of oor engaged to war, both ofiensive and salvation for war, not originally firom his own defensive, as occasion shall require. disposition, for he is for peace; but by the resolved opposition that is in the hearts of his enemies against him. ** 1 came not to send peace on the earth, but to bring a sword,** Matt. X. 34.

XIII. A Captain meets with XIII. Jesus Christ met with enemies, not only enemies to try his skill and courage, flesh and blood, Eph. vi. 12, yea, potent fledi

and blood, men in power and high-plaees, such as Herod, Pontius Pilate, and the rulers of the

Jews, but principalities and powers, no less than Beelzebub himself, and all his train,

whom he fairly engaged with eminent success. Matt. iv. 5, 6, 7.

XIV. A C^tain makes use of XIV. Jesus made use both of armour and armour and weapons, of which weapons; he saw no small need for it, viz., 1* there is no small need in the day of " The breast-plate of righteousness," Eph. vi. 14, battle. 17. When Satan, and wicked men, by thor

temptations would have drawn him fitom his

allegiance, by great offers of power and glory.* 2. ** The sword of the Spirit," by which be cat down the devil, and the wicked Jews, in all th^ assults : '' It is written, it is written," &c. 3, '* The shield of faith/' when he came to the last and most bloody battle ol all: " For the joy that was set before him, he endured the cross, despised the sh&me, and sat down at tibe right-hand of the majesty on higb." Heb. xii. 2.

HETAPHOB. PAKATiTiFiL.

XV. Captains are commonly stout XV. Jesus Christ, lik^ a most valiant Captain, men, and will make good their ground made good his ground against all the force and agunst an enemy, scorn to yield till artillery of hell, in a glorious matrner, even to the they die. death of the cross.

XVL A good Captain takes care XVI. Christ took great care of his saints, to

for bis men to preserve and secure preserve and secure them, however it fared with them, whether be lives or dies him* himself. 1. He left them good orders to observe self. in his absence, the rules of the holy gospel 2. He

took care to send them a good guide for thmr conduct, no less than the Holy Ghost, the Comforter. 3. He prayed for them on earth, and he piays in heaven, to engage the protection of Almighty Grod for them: *' Father, keep through thiM own name those that thou hast given me," &c., John xiv. 16, xvii. 11—-20.

XVn. A Captain hath the power XVII. Jesus Christ prefers his saints and fol-to piefier his men to office, that he lowers, whom he finds worthy: '* He gave some H^proves of to be fit and worthy. apostles, some prophets, some evangelists, pastors,

and teachers, for the work of the ministry," &c., Eph. iv. 11. *' I thank Christ Jesus, who hath put me into the ministry," 1 Tim. i. 12. XVin. A wise Captain puts the XVIII. Christ made not novices, and inex-best men mto the greatest service; perienced christians, ministers and pastors of he makes not young and inexpe- churches, and leaders of societies; he set Peter, lienced men, commanders of com- James, *and John to be apostles and leaders in panies, and leaders of parties, the first place: and Paul, Sylvanus, and Timothe-lest the work should miscarry in us^ stout and brave commanders, to bring up (as tbexr hands. it were,) the rear: ** God hath set forth us the

apostles last of all, as it were, appointed to death,"

1 Cor. iv. 9.

XDL A Captain in weighty affairs XIX. Jesus Christ, in all weighty affairs, is

is joined with the council of war, joined with the Father and Holy Spirit, the great

without whom there is nothmg of council of heaven; and without him who is called

grand importance transacted. Wonderful, Counsellor, there is nothing of grand

importance transacted either in heaven or earth,

Isa. ix. 6. May, without him was nothing done at

first: *'All things were made by him, and without him was not any thing made that was

made." When commission was ^ven to creatures of all kinds to act in their proper

^here, Christ was there. See Counsellor.

XX. A Captain's place is a place XX. Christ's place is a place of honour, because of honour, where the subject is justly he was worthy, Eev. v. 3, 4, and the army that worthy of it, and the army legally he hath raised is not a rebellious aimy, but legally raised. raised, and behave themselves well; they are kept

under good government and discipline; not one deboocbed person in the army is continued in the muster-rolls, but presently turned off, blotted out, and delivered up to Satan, when discovered by his inferior officers to be such. '' Have no feUowship with the unfruitful works of darkness: from such turn away, deliver sQch over to Satan," 1 Cor. v. 5. Turn him into his own kingdom. " Because thou hast loved righteoosnesB and hated iniquity, therefore God, even tby God, hath anointed thee with the oil of gladness above thy fellows," Heb. i. 9. *' That all men might honour the Son, even as they honour the Father," John v. 23.

XXL A valiant and noble-hearted XXI. Jesus Christ offers terms of peace and G^tain offers terms of peace to the reconciliation, because he would prevent their enemy, before he fall upon them and ruin, if possible, before he fall upon them and fight them, to prevent effusion of fight against them with the sword of his mouth.

^ ■ — ■ m^ » I I r I- — ' ■■-

* See the natore of the Christian armour under the head of Meiaphori, relating to the graoes of the Spiiit,

METAPHOB. PABALIJEL;

blood if possible. " Turn at my reproof," Prov. L 23, "How often

would I hare gatiiered thy children together," &c., *' Into whatsoever place you enter, say, peace,'" &c. " I gave her space to repent of her fornication, but she repented not," Rev. il 2L ** I will kill her children with death," &c.

XXn. Captsuns, when their favour XXII. Jesus Christ, when his grace ando&K is refused, put men to the sword, and of mercy are refiised, hath, and will make shiogfa-make slaughtering work in the world, tering work in the earth. 0 what work was

made upon Jerusalem! not long after the rsfusiog the terms of peace, and offers of grace and &-vour by Jesus Christ. See the lamentable story in Josephus, &c. And what work will shortly be made with bloody Rome, in the day of death. " Mourning and famine that is coming on apace, when she shall have blood given her to diink, and skJI be utterly bunt with fire," Rev. xvi. 5, 6. And what devastation will be made by this great Captain, who is red in his apparel, and his clothes like them that tread in the wine-press, at the battle of Armaggeddon, when the vast armies of the beast shall be slaughtered and destroyed, by the sharp sword that goes out of his mouth, "And blood sluJl come forth to the horses' bridles, for a thousand and six hundred furlongs," Rev. ziv. 19,20. ** The fowls of heaven shall be filled with their flesh; there shall be burying work for multitudes, seven months," £zek. xiLxix. 12. " By fire and sword shall he plead with all flesh, and the slain of the Lord shall be many," Isa. Ixvi. 15, 16.

XXin. A Captain doth not only XXIII. Jesus Chnst at his first coming did come off a conqueror, but improves weaken the kingdom of Satan, spoiled {Nrindpa* his conquests and victories to many Uties, set np trophies of his victory, made a degrees of advantage. 1. To the shew of them openly, led captivity in triumph, discouragement of adversaries. 2. lu and will complete the work of his second coming, spoiling their forts and strength. 3. £ph. iv. 9, Col. ii. 15. Will take the old dragii» la the erecting trophies. 4. In dm- and bind him for a thousand years. And at ^e posing the prey, to gratify and reward end of the thousand years, cast the dragon, the his soldiers that engaged with him in beast and the false prophet, into the peipetaal the war. dungeon. Rev. xx. 2,10. He will then give a

reward to all his prophets and saints, both great and small, make them rulers over cities, over all nations, to bind kings in chains, and nobles in fetters of iron; and dash them in pieces like potters' vessels, Psal. cxlix. 6, 9 ; give the upright dominion over them in the morning; place them upon thrones with palms in their hands; make them kings and princes in all the earth, to reign with him *' Till he deliver up the kingdom to the Father," 1 Cor. xv. 24,28, which puts a final end to all the wars: but retains the honom'able title of being the Captain of our salvation, for ever, even for ever. Amen.

inferences.

1. From hence we may infer what great danger Christ's enemies are in, and the certainty of their being spoiled if they stand out against liim. ** The enemies of the Lord shall be broken to pieces," 1 Sam. ii. 10. " The Lamb shall overoome them," Rev. xvii. 14.

2. That it is the best for Christ's followers to keep close to their Leader, not to forsake their own Captain; they can never chose one like him: with him there is safety, and certainty of victory. Let us say to him, as Peter did, " Whither shall we go ? (tl^n an on the strongest side) for thou hast the words of eternal life.

3. That it is the interest of all his enemies, to submit to him Whilst terms of peace are offered to them, there is no standing out against him. Can thy heart endure? Can thy hands be strong in the day that he (the lion of tiie tribe of Judah) shall deal with thee ? Many, even of the mighty, have fallen under him, the dragon and his an^fels could not stand before him, " How much less then man, that is a worm; and the Son of man, which is a worm ?" Job xxv. 6.

See metaphors, consuming Fire, Ambassador, and Man of War.

BOOK II.]

CHRIST A REFINKR.

46rj

CHRIST A REFINER.

for he is Uke a refiner's fire, ^c. He shall sit as a refiner and a purifier of silver, ^c,

Mai. iii. 2, 3.

This simflitade is takea from Refiners, who in crucibles melt their metal, and separate the drossy parts from that which is pure : so Christ, by a divine heat and wonDtb, refines and purifies the graces he bestows on believers, consuming the wicked aad vicious parts, which are elsewhere called dross. This refining is called the fiert/ trial, 1 Cor. iiL 13, &c., upon which place Chemnitius says, '' This fiery trial is exercised cither by outward troubles, or by temptations of conscience, or by a more clear manifestation of truth by the Word, which leads men from the darkness of error and igaoraoce to the light, which purges out those dregs that agree not with the pure graces of the Spirit;'

SIMILE.

PABALLKL.

1. A Refiner is one that tries and refines metals, whether silver, or gold, Ac.

n. Gold, or silver, before a Kefiner's fire refine it, as it is taken oat of the earth, is full of drosy matter.

I. Jesus Christ tries and refines his people who are compared to gold; and he not only tries them, but also their graces. Lam. iv. 2.

II. The hearts of God's people before Christ, the spiritual Refiner, refines and purges them, are full of corruption, sin, and filthiness. Naturally men and women are very foul and drossy. Job xxv. 4; Matt. XV. 19.

m. Jesus Christ, that he may purge and purify his people, puts them into a furnace of afliction. * * A the fining-pot for silver, and the furnace for gold, so the Lord tries the heart," Prov. xvii. 3. "I will refine thee," &c., *' 1 have chosen thee in the furnace of afi[Liction," Isa. xlviii. 10.

lY. Jesus Christ finds that until the hearts of his people be purified and refined by him, which he doth several ways, they are not yielding and pliable in his hand, they will not submit to his will, nor be fit for his use.

V. Jesus Christ melts and softens his people by affliction, and by the Spirit. " Thus saith the Lord of Hosts, Behold I will melt them, and try them; for what should I do else for the daughter of my peo-]V Jer. ix. 7. As much as if he should say, what way else can I use to bring them to be pliable, that I may fit them for my purpose ? '' God (saith Job) maketh my heart soft," Job xxiiL 16.

YI. Jesus Christ, if he see that a small fire and easy afflictions will not refine and purify the soul of a believer, adds greater afflictions, puts them into a very hot fire, great trials, according to his own wisdom, and good pleasiure of liis will. ** If need be, you are in heaviness, through manifold temptations: that the trial of your faith, bejjig much more precious than gold," &c., 1 Pet. i. 7. '' Think it not strange concerning ^ fiery trial, which is to try you, as though some strange thing happened unto you," 1

P«t IT. 12.

YII. Jesus Christ, by refining his people, separates their dross from them, separates pride, passion, lukewarmness, wordly-mindedness, &c., and thereby makes them and their graces exceeding valuable. Tried faith, tried patience, tried love, is highly esteemed; it is far beyond tried gold. This is the fruit of all, the taking away of your sin. "I will make a man more precious than

2 H

in. A Refiner, to purge and \mSj gold that so he may make i: very pure, hath his furnace, and uses fire.

IV. A Refiner knows before gold be tried and refined in the lire, it is not for his use, it is not pli^e.

V. A Refiner melts the gold, ^d makes it very soft, and thereby makes it fit for his purpose.

VL A Refiner, to hasten, and ^ better to accomplish his work, QAkes the fire more hot, or adds to the heat thereof.

VIL A Refiner separates the dross from the gold, and makes it Biacfa more fine and pure than it was before, and thereby makes it very valuable. A little refined gold is much set by, and prized iib<jve that which is coarse and drossy.

CHRIST A RI'J'IKKB.

[B<iOK il.

gold, even a man above the golden wedge of Ophir." And Christ, by refining and patting the whole Church into the fomace, separates the gold, the sincere Chriatians from the drossy hypocrites.

SIMILE.

PABALLEL.

Vin. A Refiner refines gold once and again several times, if he designs to make it very pure. We read of silver, " seven times refined in a furnace of earth," Psal. xii. 6.

IX. A Eefiner finds it necessary to add or put something of another nature into gold, an allowed proportion of alloy, whereby he opens and refines it the sooner; and iu-deed if something of that nature be not done, Refiners would tell you gold would be long before (if ever so well) refined, and fitted for the hammer.*

X. A Refiner doth not put his gold into the furnace to waste or spoil it, but contrariwise, that there it may be purified, not to receive loss thereby, he would not lose a grain of it.

VIU. Christ, to refine and ihorou^y por^ and purify his church and the hearts of beherer^ puts them into one fire, one affliction, and tko into another; hence God speaks of purifying hii people seven times: " For if ye will not for th«e things obey me, I will punidi you seven times more according to your sins." God hath manyfires.

IX. Christ adds something of another natore, (other metal, as I may say,) into bb gold, his church and people that are in the furnace, viz., a proper measure of his word and Spirit: did cot he add these to his people to refine and parify them, they would be long in the fire before theii dross would be washed and coosamed avay, 1 Cor. vi. II. Nay, without the word and Spiiit, afflictions could never accomplish nor perfect the work, and make them fit for his use.

X. Jesus Christ doth not put his dmreh. or anyone believing soul, into the fomaoe, to destroj. or any ways to hurt them, but purely out of a gracious design to make ibem more pore ani serviceable unto hun. ^' Fathers for a few days chasten us after their pleasure; but he for <m profit, that we might be partakers of his holiness;'

Heb. xii. 8—10. '' After he hath tried me, I shall come forth as gold," Job zxiiL 10.

He takes much care that nothing be lost, none of them receive detriment thereby. XI. A Refiner lets his gold remain XI. Christ will not suffer his people to remain

no longer in the fire than until the in the furnace, or under afflictions, any longer

than he sees need of it, no longer than nntil all their dross aod filth be purged away. It is but in measure he knows when it is enough, and then he soon abates the fire, Isa. xxvii. 7, 8.

XII. Christ oftentimes, in refining of }li^ church, wasteth the wicked, who are his fuel, by which he many times purges them. In a secret

way they hereby come many times to be bruised and smitten, the fire of God*s wrath

seizes upon them, as in the case of Pharaoh, whilst they are persecuting his people. XIII. A Refiner resolves by put- XIII. Christ Jesus by puttaog hia childivn

ting his gold into the fire to destroy into the furnace of afiliction, resolves to bom up.

waste, and destroy all hypocrites and drossy professors : in a day of fiery trial, they pass away like smoke, " But the wicked shall perish even like smoke, they shall consume; as the smoke vanisheth, so shalt thou drive them away," Fs&L xxxvii. 20, and Ixviii. 2.

XIY. The Lord Jesus knows that sinoeiie smls or fieiithful Christians, will abide the day of hb coming, when he sits as a Refiner, viz., in a day i f distress and tribulation, Mai. iiL 2,3, and though the church thereby be made less in balk or quantity, the formal and drossy part being many times more than the other; yet in quality, the chorch

thereby will shine forth more gloriously, and be consequently more acceptable asto God.

dross be consumed, and it is made pure and fit for his purpose.

XII. A Refiner in refining his gold wasteth his fuel.

all the dross; and indeed there is nothing besides the pure gold that can endure and abide the fire: all filth and drossy matter flies away like smoke.

XIV. A Refiner finds by experience, that pure gold receives no detriment by the fire ;f though it grow less in quantity, and so that way may seem to waste, yet it is much better in nature and quality.

* PIto. lib. miii. p. 456. Lord Bacon's Natural Hist p. 224. f PHa. lib. xniii. mp. 465.

Book n*]

CHRIST A ItElfllVEBi

4(57

SIMILE.

DISPARITY.

XY. When a Hefiaer hath purged and refined gold, it is formed into choice and rare vessels, and other things fit for use and ornament.

XV. When Jesus Christ hath thoroughly refined and purged his saints, they are made choice and golden vessels, the delight of Christ, and for the use and ornament of the Church. '* In a great house there are not only vessels of gold and

silrer," &c., 2 Tim. ii. 20. *' The precious sons of Zion compared to fine gold, how are

they esteemed as earthen pitchers I" &c., Lam. iv. 2. See vessels.

HSTAPHOBt

I. A Refiner refines hut a little gold at a time; comparatively his furnace is of a small dimension.

IL When a Befiner hath put gold into a crucible to be melted, in order to make it pliable and fit to be wrought, he adds a quantity or allowable proportion of alloy, vhich is of less value, as silver, or copper.

DISPAAltr.

L Christ many times in one furnace of aMic-tion, refines almost all the gold, or godly ones in a whole kingdom, as he dealt with the whole house of Israel.

II. Christ, When he puts his saints into his furnace, to make them malleable, and fit to be wrought by the hammer of the word into the image of God» puts in a measure of the Hoh Spirit, which is of more Worth and value than the gold itself, (viz., the saints) ; for indeed so hard is the heart, notwithstanding the fire of that affliction, that there is no work can be made of it Without the Spirit.

INFEBENGES.

L This may inform us concerning the purpose and design of Christ, respecting fiery trials, which the godly meet with in this world; that afflictions are not for the hurt or injury of the Church.

n. It also shows us what filth and corruption is in our hearts; what reason have we to bewail our inward pollution, that nothing will purge and cleanse us, but Christ's blood, his word, Spint, and affliction! 1 John i. 7, Isa. xxvii. 9.

nL Moreover, let us learn from hence, to cry to God, when we are in the fiimace, vhen in the fire, that Christ would apply his blood, word, and Holy Spirit to our souls; fiir if otherwise, all sufferings and afi^ctions will be unprofitable to us.

IV. And 0 that Christians would take heed in days of liberty and prosperity, to walk hambly and holily before the Lord, and beware lest they contract filth and pollution upon their souls, and so provoke Christ to put them into his furnace ! If the shaking of the rod would bring us upon our knees, and reform our hearts and lives, Christ would not bring slaying and fiery dispensations upon us.

y. It may put us all upon the search, to see if we be sincere, gold, and not dross« llaL iiL 18, for if we are corrupt matter the furnace will make a clear discrimination of it; for indeed, " every man's work shall be tried so as by (or out of the) fire," I Cor. iiL 13.

VI. Let all professors from hence be awakened; Christ the Befiner is near, and the day of trial comes on apace; but how wilt thou stand when he appears ? there is an amazing dispensation at hand, the Church of God shall be thoroughly purged and made vhite, the drossy Christian ere long shall be consumed, and pass away like the smoke of & Refiner's furnace.

Vn. How good is God to take so much pains with us; that he m ight make us fit for his own use and eternal life. This way he " makes us meet to be partakers of the inheritance of the saints m light," Col. i. 12. As heaven is prepaied for us, so Christ is prepar lug OS for heaven.

Vin. This may support and comfort us under affliction: " For though no chastening

se*m joyous at present, but grievous; yet nevertheless afterwards it yieldeth the peaceable

fruit of righteousness unto them that exercised thereby," Heb, xii. 11.

CHBISt COMPARED tO AK EAGLE.

CHRIST COMPARED TO AN EAGLE.

[boo£ n.

*€

Ye have seen what I did utUo the Egyptians, and how I hare you on EagM »%s, and brought you unto myself,'^ Exod. xix. 4.

*' As an Eagle stirreth up her nest, flvUereth over her young, spreadeth (inroad her winp, taketh themfieareth them onherwings; so the Lord alone did lead him,*'See, Deut. xxxiL 11,12.

'' And to the woman were given two wings oj a great Eagle, that she might fiy into the wilderness,'' &c., Rev. xii. 14.

Some saj, that the word euros, Aquila, an Eagle, is derived of as^tt^^ to be carried violently: others from an intensive a, and trot, which signifies a year, because it is liTely, from whence came the proverb, Vivacior Aquila, livelier than an Eagle. Others saj.tkt the Latin, Aquila, is derived ab aquilo colore, from its dan colour. For its swiftness, and seldom returning, Job says, chap. ix. 26, ** My days pass away as the Eagle," Ac, that is, swiftly, and never to return. Because of its velocity and forcible flight, it denotes the quick invasion of an enemy, Jer. xlviii. 40, and xlix. 22, Hos. viil 1, Micah i. 16, which describes the greatness of the calamity.

" 1 have borne you on Eagles' wings," Exod. xix. 4; that is, the Lord hath loviogly supported and cherished yon, as Eagles do their young; who bear them safe over cnggy and dangerous places, see Jer. iv. 13, Lam. iv. 19. It is said, Psal. ciiL 5, " Thy youth is renewed like the Eagle's;" that is, he hath strengthened thee so, as to go through all difficulties, &c.: Galatinus saith, that the Messiah is called an Eagle, Prov. xxx. 19, &c.

But in the texts alleged, viz., Deut. xxxii. 12, Exod. xix. 4, &c., the Lord is compared to an Eagle, with respect to the protection and safety of his people, the swiftness of his deliverances, and his tender care and affection to them.

The great Eagle, Annotators tell us,* signifieth the Lord Jesus: and it seems to be an allusion to that flight of the Church from Egypt to Canaan, which she underto(^ oot^y her own counsel, but by the Lord's command; aud performed not by her own strengdi, but by the Lord's. As the church of Israel fled from the dragon, Pharaoh, as he b called, Ezek. xxix. 3, so the Christian Church fled from the serpent or dragon here, with two wings of a great Eagle, Rev. xii. 14.f

Now, though I deny not but these scriptures refer to God the Father; yet may they as safely, and in the judgment of some, more properly refer to the Lord Jesus Christ. Stephen, speaking of Christ, saith, " This was he that was with the fathers in the wUdemess. which spake to them in Mount Sinai," &c.

SIMILE.

1. The Eagle is a royal bird, J the princess or queen of all the birds of the air.

II. The Eagle is a very strong fowl; naturalists speak much of the Eagle in this respect; Eagles carry the prize, saith Pliny, both for honour and strength.

III. The Eagle mounts up exceeding high, out of the reach or sight of men, Job xxxix. 27.}

IV. The Eagle hath a very piercing eye: when she is on high, can see down to the earth, nay, behold the small fish in the sea ||

PABALLEL.

I. Jesus Christ is the Prince of the kings of the earth, King of kings, and Lord of lords, Ber. i. 5, and xix. 16. As the Eagle among birds, so Christ, both amongst men and angels h^ the preeminence.

n. The Lord Jesus Christ is called a >GghtT God : '' I have laid help on one that is Mighty/' Psal. Ixxxix. 19. For strength he is compared to a lion. Wh at is all human and natural pover, to the strength and power of Jesus Christ!

III. The Lord Jesus, after his resarrectioD, mounted up exceedmg high, into the highest heavens, far out of the sight of man's natural ercl where he cannot be reached by wicked men or devUs, Eph. iv. 12, Heb. vii. 26.

IV. Jesus Christ hath a wonderful piercing eye, seeth not only from the highest clouds, whithei the Eagle mounts, but from the highest besvea can look into the secret of every man^a heart

* Aintworth, Wilton, f Aimworth. % See Car^l on Job nxii. 80. { Plin. lib. z. a^ 3. | ?/•<

BOOK II.]

CHRIST COMPABJuD TO AN EAGLE,

469

eren into tbe hell of wicked men's diabolical counsels, and can thoroughly see their bloody purposes and contrivances; although they dig never so deep, yet they cannot hide them* selves from his omniscience, for ho sees what they are doing.

8IMILK.

PARALLEL.

y. The Eagle is a mighty swift creattre. ** My days are sinfter than an Eagle.'' She is swift in pursuit of her prey» Dent xzviii. 49, Job ix. 25, 2 Sam. i. 23, Job viii. 1.

VL The Eagle, historians tell us* fights with dragons and serpents and overcomes them.

VIL The Eagle hath strong and long wings, which she easily spreads forth for the succour and help of her young, Ezek. xvii. 3.

Vni. The Eagle bears and carries ber young upon her wings, takes tbem, bnreth them upon her wings, Iieut Txxii. 11, 12.

oest is, even in the same ragged place of inaccessible rocks.

V. The Lord Jesus is swift when he comes to fight agamst the enemies of his Church, he is swift in the executing of his judgments, swift to deliver and help his people. See metaphor. Sun, Hart, Sec,

VL Jesus Christ, the spiritual Eagle, fought with that great red dragon the devil, and hath bruised the head of the dragon, Gen. iii. 15.

VII. The Lord Jesus hath strong love, enlarged and great affections, which like two long wings he stretcheth out easily in the way of his gracious providences, for the help and succour of his people ; he shall arise with healing under his wings, Mai. iv. 2.

Vni. The Lord Jesus beareth and carrieth his &ithftd children upon the wings of his power and sovereign grace; thus he bare and carried Israel of old, " I have borne you upon Eagles' wings," ** Hearken unto me, 0 house of Jacob, and all the reomant of tbe house of Israel, who are borne by me from the belly, which veere carried from the womb; I will bear you, I will carry you," &c., Exod. xix. 4, Isa. xlvi. 3, 4.

IX. The Eagle hides her young IX. The Lord Jesus hides his children in the in high and mighty rocks, where her secrets of the Almighty, that glorious Rock of

ages: *' Their place of defence shall be a munition of rocks," Isa. xxxiii. 16. David knew what he did, when he fled to God for shelter: '' Under the shadow of thy wings, will I make my refuge, imtU these calamities be overpast," Psal. hrii. 1. Se« Beftige.

" X. Jesus Christ, when he utters his voice in

anger, and lises up to the prey, he will cause all the inhabitants of the ear& to tremble: '' They will call to the hills and mountains to fall upon them, and to hide them from the face of him that sitteth upon the throne, and firom the wrath of the Lamb," Rev. vi. 16. Nay, the time will come, when the old dragon will be glad to fly into his den. The devils were afraid of him, when he came as a Lamb: "Art thou come to torment us before the time ?" ''Be wise now therefore, 0 ye Idngs; be instructed, 0 ye judges of the earth: Mss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him," Psal. ii. 10, 12.

XL The Eagle's way in the air XI. The way of Christ's love» wisdom, pro-cannot be known. vidence, &c,, cannot be known or found out to

perfection. Job xi. 17, Eph. iii. 19.

Xn. Jesus Christ hath a glorious and clear sight, can behold with open face the glory of the excellent Msjesty, and the highest splendour and beauty of that immortal and inaccessible Hght, which no natural eye can approach unto. And although none of his people can see as he seeth, who is infinite in knowledge; yet those that pretend to be his offspring, and are not like him in grace, heavenly-mindedness, and hoUness, nor endeavour after it, from that excellency they behold

X The EUigle's voice, naturalists teDs us.-f- is so terrible, that when he is angiy, he makes all living creatures to be afraid. Dracones audita ckm-^oTt aqmlarwn,/ugerunt in speluncas: the dragons when they hear the angry voice of the Eagles, fly into the iieos to hide themselves.

XIL Historians say, the Eagle can look on the sun in its brightest splendour, without being dazzled. She tries her young ones the same ▼ay, to see whether they be her true dLspring; for if they cannot behold the sun, bat wink, or their eyes water, ^he turns them out of their nest, and •iisowns them, as degenerates or has-tar»!s.

* Fliii. lib. I. cap. 4.

t ^olf«ng. Frantz. Hist, JnimaL de JquU, 826, 838.

in it Christ will utterly disown them, as being none of his seed or o&pring, FhiL iL 5,6, 1 Pet. i. 16, Col. iii. I.

SIMILE. PABALLKL.

Xin. The Eagle trains up her XIII. The Lord Jesus teacfaeth all his peq^t young to be like herself, and to to be like himself, so far as they are able, and to mount up as she mounts. mount up as with Eagles* wings, and to live on

high, Isa. xl. 31.

XIV. The Eagle is very careM XIV. So is the Lord Jesus of his people, John and tender of her young. xxi. 15.

XY. Naturalists tells us,* the XV. The Lord Jesus suffered himself to be Eagle gives her young ones of her wounded for us; his hands and feet, yea, his \erj own blood, when she cannot get heart was pierced, that we might have his blood other blood for them to drink. to drink in believing: " My blood is drink in-

deed," John vi. 55.

XVI. The Eagle is very long- XVL The Lord Jesus Christ is not only long-lived. The Greel^ express her by lived, but he lives for ever, Bev. L 18. He a word signifying longevity. And was firom everlasting, and he will be to ever-some give the reason, not only fix)m lasting. He is the ^g eternal, the Father of the excellent temperament of her eternity, Isa. ix. 6. body, but because abe lives in such a pure air, free from all evil vapours, and noisome smells.

METAPHOB. DISPABTIY.

The Eagle hath many evil qualities: In all things there can be no greater disparity she is neither fair nor comely, hath imaginable; and upon this account wicked men, no sweet voice, nor is she good for or tyrants, are compared to Eagles, food; but she is quarrelsome, preying,

devouring, solitary, envious of others, proud and lofty, the plague and torment of all other birds or fowls of the air, an enemy to peace: she has horrible claws: feeds on serpents, fish, and carrion; snatching up get&e, hares, lambs, &c. Gesner reports, that a certain Eagle's nest was found, wherein were three hundred ducks, one hundred and sixty gees«, forty hares and many fishes. An Eagle is very crafty; she fills her wings with dust, and gets upon a stag's horns, and beating the dust and sand into his eyes, she l^nds him, and then soon conquers him. She carries shell-fish on high, letting them fidl upon the rocks to break them, &c.

IKFEBENOES.

I. Fly to Christ, to bear you upon his wings.

II. To hide you under the wings of his gracious protection. " Under thy wings, saith David, will I make my refuge, till these calfunities be oveipast,'' Ac., Psal. Ivii. 1.

CHRIST COMPARED TO A BUNDLE OF MYRRH.

(«

A bundle of Myrrh is my beloved unto twe," Cant. i. 13.

This book expresses, under many different metaphors and similitudes, the greatness of Christ's love to his Church, and the sincerity of the Church's love to Christ Sometimt^ you have Christ commending his spouse, sometimes the spouse speaking in praise of Christ. as she doth here, " A bundle of Myrrh, a cluster of Camphire, is my beloved unto me/ A soul espoused to Jesus Christ hath a great love to him, and a high esteem of him, knows not how to set out that excellent worth and beauty it beholds in him.

Myrrh is a kind of precious fruit, plentifully growing in Arabia; it is somewhat Wtter. but most fragrant, and of excellent use in physic.

♦ ^lian. ]. 14, c. xiv. See Caryl on Job zxxix.

BOOK II.]

CHRIST COMPABED TO A BUNDLE OF M^BRH.

471

XETAPHOB.

PARALLEL.

I. Hyrrh has a perfumiDg quality; it is a fragrant and odoriferous Dature; it is used for perfuming garments, and other things^ to make them east a pleasant smell: *' All thy gannents smell of Myrrh, aloes, and cassia," PsaL xlv. 8. The harlot says, " She had perfumed her hed with Mynfa, aloes, and dnnamon," Prov. viL 17.

n. Myrrh is a rare and rich per-fame, a fit present for a kmg; hence the wise men of the east bonoored Christ with Myrrh at his Urth, Matt. iL 11.

III. Myrrh hath a preserving quality; it keeps things irom eoimption, putrefying, and rotting. Hence the friends of Christ brought Myrrh, aloes, and other spices, fear the emhalming of his bcdy alter his crucifixion, John lix. 39,40.

IV. M^Trh hath a heautifying quality. The yu-gins that pre-l^red themselves for Ahasuerus, niade use of Myrrh. It is good to take away the wrinkles from the iitct, and to make the skin smooth afid sfaimng.

V. Myrrh, that, which is the light and true Arabia Myrrh, is m, easily known by the vulgar, Piiny notes. Book xiL c. 26. Many Gumot discover it; some take the &lse Indian Myrrh, that grows vfon a thorny plant, for the ngbtsort

yL Myrrh hath a healing quality: {l^jsicians make use of it for the removingof several distempers. Pliny, bookiiL says, it dries up rheums, dears the voice, helps the iU savour ?f tbe breath, &c.

I. Jesus Christ hath a perfuming virtue. See how the Church describes him for his fragran-cy: " Who is this that cometh out of the wilderness, like pillars of smoke, perfumed with Myrrh and frankincense, with all the powders of the merchant," Cant. iii. 6. We read of the sweet scent of the Church; but how comes she to smell so rarely, but from the communication of the sweet graces of Christ to her ? Sinners are very unsavoury, until this Myrrh tree has dropped upon them.

n. Christ is the richest and purest perfume heaven and earth can afford; none so sweet. How fragrant is he in the nostrils of God the Father! He even ravishes the senses of angels and saints, makes us, and all our duties, as sweet odours unto the Father, Eev. viii. 4, 5.

IIL Christ hath in him a preserving quality or power; were it not for that life he has communicated to us, and the rest of mortals, how soon would our bodies rot? But in a special manner he preserves our souls. Sin is of a rotting, stinking, and putrefying nature, compared to a leprosy, and filthy sores, Isa. i. 5, 6. Now if Christ did not drop daily a little of his Myrrh, I mean, the grace of his Spunt, into their souls, Jiow loathsome should we soon become ?

IV. Jesus Christ makes every believer beautiful ; they have no comeliness but what he has put upon them. It is he that makes their feices to shine who takes away every spot and wrinkle, and presents them a perfect beauty in the Father's sight, by imputing and imparting of righteousness unto them through faith, £zek. xvi. 14, £ph. V.27.

V. Christ, the true Christ of God, is not easily known to the ignorant; many take a false Christ for the true Christ. Some are so blind, that they think the light which is in every man, the light of natural conscience, is the Christ of God, and Saviour of the world.

VI, Jesus Christ hath many medicinal virtues " By his stripes we are healed," Isa. liii. 5. He dries up all evil and offensive rheums; makes prayer, the breath or breathings of the soul, savoury; clears the voice, and helps our infirmities, by which means we pray more elegantly and fervently, in the Spirit; takes away sdl impediments, - that our prayers are heard and accepted by the Father. VII. Myrrh was the first and VU. The Spirit of Christ, and graces thereof,

Ficipal ingredient of the holy are compared to oil, Heb. i. 9. He is the Myrrh ^^ting oil, that was appointed tree, from whence the divine oil flows, wherewith ^ * made use of for the anoint- the ministers and saints of God are more or less 'H ' Aaron,* the tabernacle, and anointed. See Oil of Gladness, the irtenances thereof.

* Aiiuworth,

It is called a bundle, or as Ainsworth reads, it, a Bag of Myrrh:

1. To denote the plenty or ful 1. In Christ is abundance of divine sweetness; ness of that odoriferous gum. not a sprig or two but a great bundle; not tro

or three grains, but a bag ^ed with it, oi a bim-

2. A bundle or bag keeps things die of heavenly Myrrh.

safe that are of worth: "The soul 2. Whatever is good, in Christ is laid up safely,

of my lord shall be bound in the Believers may waste or lose much of the grace of

bundle of Ufe, with Jehovah his God," Christ in them; but none of that whidi is boun^l

I Sam. XXV. 29. up in this sacred bundle can be lost.

SIMILE. DISPABITT.

I. Myrrh has some dregs in I. In Christ are no dregs, no sin, nothing Int it, though never so purely re- what is invaluably precious.

fined.

II. Other Myrrh may be bought n. All the riches of both the Indies cannot for money. purchase one drachm of this divine Myrrh.

in. Other Myrrh will lose its III. Christs virtue is ever the same, Heb.

virtue, if kept over-long. xiii. 8.

IV. The Myrrh-tree doth not IV. Christ, the spiritual Myrrh-tree, is alwap

always drop ;• this gum distils but dropping, at certain seasons of the year.

APPLICATION.

1. Christ is a precious Jesus, and saving grace worth the prizing; it blike to sweet-smelling Myrrh,

2. What a mercy it is to have our spiritual senses so exercised, as to discern between thingi th^ difez.

3. What eyes do they Sjee with, that despise and slight Jesus Christ I This Bundle of Myrrh this Kose of Sharon, this I." v of the Valleys, is not so much regarded by the most of men, as a bundle of thorns and briers.

4. You that love a sweet smell, here is a precious perfume for your unsavoury souls: notwithstanding all your rare gums, odours, and fragrant flowers, spices, and dioice pc^w-ders, you will smell rank and unsavoury in the nostrils of God, if you have not this bim-die of Myrrh to perfume your souls and services.

5. If beUevers receive all their graces and sweetness from Christ, let them make grateful acknowledgments thereof to him, Kev. v. 12,13.

CHRIST THE SAINTS' WEDDING-GARMENT.

*' And he said unto him. Friend, how earnest thou hither, not having a Wedding-garmffU F &c.. Matt. xxii. 11, 12.

This text is part of the parable of the marriage. Matt. xxii.; and the word parable, is thus expoimded by Jerome, Tom. 3. Epist. 51. ad Algasiam b. 6. p. 359. Parabola, hoc est similiiudo quce ab eo vocatur, quod alteri vafoPacXXirat, hoc est, assimUatur, et quasi unbra prcevia veritaiis est. A parable, that i?, a similitude so called, because it is like anoiLe: thing, and is as it were a previous shadow of truth. The word na^ptffoKn, is derivej of ir«f«g«>vXfi/, to compare or liken, it answers to the Hebrew Vwo Maj^.-f- In the Xcw Testament, it signifies an enigmatical, or allegorical comparison, &c. For further aoouunt the reader is referred to the place where we treat of parables.

The phrase tt^vfAa yafMw, the Wedding-Garment, is borrowed from a custom amon' the ancients, where every guest at that solemnity, was arrayed in a habit peculii* to such feasts, and such as wanted it were accounted intruders, vi2., such a» witho any right thrust themselves in. Now in this parable all orthodox expositors affii* that by the King, ver. 2, we are to understand Jehovah ; by his Son, the Messi i

* riiuy. I JaHten, ia Coac. Eraug.

BOOK U.]

CHBIST THE SAINTS W£DD1KG-GARMENT.

473

bj bis servants, the ministers of the Gospel; by such that found pretences of absence, worldly-minded persons, that prefer their temporal pleasures before grace and true religion; by the invitation of the guests, the calling of the Gentiks, &c., by him that wanted the Wedding-Garment, hypocrites, or such as have not put on Christ spiritually, (that is, are not clothed vrith his righteousness by faith) whose doom is damnation, ver, 13. All the best expositors agree, by the Wedding-Garment is intended Christ's righteousness, or im-pated i^teooaness, which is put on the soul by faith for justification. For the further demonstration hereof, see the following parallel.

mTAFBOB.

PARALLEL.

L The use and necessity of Garments came in by the fall. Adam in innoeeney had no need of them.

n. Garments are to cover nakedness, that shame and deformity may not iq»pear to others; for this reason did our first parents sew fig-leaves together to cover themselves, and firom hence God afterwards made them coats of skins, &c.. Gen. ilL 21.

scriptnre of filthy Garments, and like-TOe of glorious apparel.

I. The necessity of Christ and his righteousness, came in by original depravity, Gen. i. 27. Man in innoeeney had no need of a Saviour, was perfect and wanting nothing, Psal. li. 5, Bom. vii. 17,18.

n. Christ is the soul's spiritual cover. 1. He

hides all our natural filthiness. 2. He hides and

covers all our actual sins and pollutions. 3. He

covers all the spots of our holy duties.* The

cherubims under the law covered the mercy-seat,

the mercy-seat covered the ark where the two

tables of the decalogue lay, Rom. iii. 25. Exod.

zzv. 17,18, 20, 21; this mercy-seat did typify

Christ. Jesus Christ covers all the sins which

believers commit against the Law of God. He delivers us from the curse and accusation

thereof. Hence it is said, God beheld no miquity in Jacob: He doth not see it to impute

it, because it is hid under the covering mercy-seat, Jesus Christ.

IIL Garments differ much in Ul. *' All our ighteousness are as filthy rags," wor^ and excellency; we read in Isa. Ixiv. 6. And in another place compared to

a menstmous cloth; our best services are grievously defiled and polluted with sin. But Christ is a glorious robe, his righteousness is of inestimable value, glorious apparel which by faith all true believers are clothed with.

IV. Garments are for ornament, IV. Christ's righteousness put on the soul by they set off natural excellency, making faith, is the most beautiful ornament that ever

mortals were adorned with; this makes men and women amiable and very comely in the eyes of God and the holy angels, £zek. xvi. 12, Isa. xlv. 24, and xli. 10.

V. The Lord Jesus, clothing us with his righteousness, defends us; 1. From sin, sin hath not power and dominion over us, it cannot bear sway or hurt the soul, because Christ hath condemned it in the flesh. It is a vanquished, wounded, and crucified enemy. Bom. viii. 2. Christ defends us from the smarting pricks and checks of conscience, when for want of light, a believer is accused and condemned, and is driven almost into despair. Christ's righteousness is a glorious Garment to guard and keep off conscience from mauling, breaking, and bruising of him in pieces; through Christ saints obtain deliverance; " Come unto me, all ye that labour and are heavy laden, and 1 will give you rest to your souls," Matt. xi. 28. " My grace is sufficient for thee.** 3. Christ defends us from the fiery darts and cruel assaults of Satan. " This ruaring lion would tear us in pieces, if this impenetrable Garment were not between his teeth and our souls. His fiery darts would stick to the very heart, did not this Garment blunt and deaden them.

m^ and women appear very lovely and amiable in the eyes of others.

V. Garments are of great utility in respect of defence, they secure OS from many hurts and dangers, which naked ones are exposed to; they are mmiimenia corporis^ they are as light armour to the body in the winter, they save the body from pierdng cold; in summer they preserve and defend from parching heat: ev^ry blast would pinch us, were it not for our Garments, every thorn wuuld scratch us, every blow would broLse us. Robinson.

Guild, Motes Unveiled, p. 101. Mr. Ro6imon*3 Christ All in All, p. 45.

notwithstanding all the malice and rage of the devil, he cannot destroy as, because wean clothed with Christ's righteoosness, and have the Lord Jesus to he a cover for ns. 4. Christ defends us from eternal wrath. God is to all that are naked (to all that have not Christ on for clothing) a scorching and consuming fire, the hottest flames cannot touch the body till till they have burned the garments; but wrath cannot seize Christ any more, he hath overcome it, and quenched its burning; he hath lain under it once for all, and therefore it cannot seize on a believer, who is circled about with Christ, and with his righteousness as with a Garment. The fire cannot bum the man whilst the screen is between him and the flame. Jesus Christ is the believer^s screen, which stands continually between him and the devouring flame of God's anger." Robinson.

M£TAFH0B. PABALLEL.

VI. Garments are prepared and VI. Christ's righteousness prepared for be-made fit for the person that is to wear lievers, is made fit for the soul, it answers to the them, or otherwise they are not law and justice of God, it every way suits, ac-comely. commodating every part, leaving none uncomely

nor unclothed in the sight of God.

Vn. When a person puts on a VIE. When a soul puts on Christ's righteoos-Wedding-Garment, all other Gar- ness by faith, it lays aside its own rags, havii^ ments are laid aside as invaluable no coi^dence in the flesh, Phil. iiL 8, 9,10. If and unseemly for a bride to have a man be not stript of all hopes, trust, and reii-on. ance, in respect of his own righteousness, he will

not seek for another, neither can he put Christ on, for Christ is the only Garment for such who are naked, and see an absolute necessity of that which is by faith, in order to their being accepted in the eyes of the Bridegroom.

VIII. A Wedding-Garment is VIII. Christ's righteousness is a very ridi and usually very rich, if provided for a glorious robe, curiously wrought, the person for person of honour, a princess, or some whom it is provided, being nobly descended, born great heiress. from above, and espoused to the Prince of heaven

and earth. " I clothed thee with embroidered work, and covered thee with silk; I decked thee with gold, and thy raiment was of fine linen," £zek. xvi. 10, 14. ** The king's daughters were among thy honourable women," Psal. xlv. U—13. " Upon thy right hand did stand the queen in gold of OpMr."

IX. A rich and glorious Wedding- IX. The righteousness of Christ put on by Gatment, is put on as a sign of joy, &ith signifies joy, aud a good day; the soul that and a good day. is clothed with this robe of righteousness, that

beautiful Garment of salvation, hath infinite cause of joy and gladness; hence saith the apostle,—''As sorrowful, yet always rejoidng.' " Rejoice in the Lord always, and again, I say, rejoice," PhiL iv. 4, Isa. Ixi. 10, II, 2 Cor. vi. 10. 1 Thess. v. 16.

X. Those who are invited to a X. Those that have not the spiritual Wedding-marriage amongst the Jews, as his- Garment in the day when our Bridegroom comes, tory teUs us, if they had not on a shall not be entertained amongst Christ's guests, Wedding-Garment, &ey were not en- but shall be put out of the wedding-chamb^, and tertained, nor suffered to be amongst turned into eternal darkness. " And when the the guests, but were, if observed, king came in to see the guests, he saw there a turned out of the wedding-chamber. man that had not a Wedd^g-Garment; and he

said unto him, friend, how camest thou in hither,

not having on a Wedding-Garment ? and he was

speechless. Then said the king to his servants, bind him hand and foot, and take him

away, and cast him into outer darkness; there shall be weeping and wailing, and gnashing

of teeth," MaU. xxii. 11,12, 13.

XI. The bride that is gloriously XI. That soul that hath this Wedding-Gar-clothed, and adorned in her marriage- ment on, that is dotlied and adorned with Christ's robes, is delighted in, and rejoiced righteousness, that is justified and accepted hj over by the bndegroom. fisuth; the Lord Jesus takes great delight in. *' As

a young man who nuinieth a virgin, Ac, and as a bridegroom rejoiceth over the bride, so shall thy God rejoice over thee," Isa. bdi. 5.

CHRIST TUK SAINTS WEDDING-GABHBNT.

475

METAPHOB.

DISPABITY.

I. A Garment can cover but I. This is a large Garment, the robe of Christ's (ioe at one, it cannot clothe several righteousness can cover many, though they be peisoQS. at never so great a distance. Should I say, saith

Bernard, that ChrisVs righteousness will not serve f(»r him and me: Non est pallium breve quod duos operire non potest. All the elect of Gud, though they hve in several nations, though they be a multitude which no man can mmiber; yet they are clothed, and sufficiently, with this one Garment. " I saw a wonder in heaven, a woman clothed with the sun," Rev. xii 1. This woman is the church of God, this Sun is Jesus Christ, " The Sun of righteousness," as he is called, Mai. iv. 2. An believers are covered, clothed, and adorned with one and the same garment, and ereiy one hath it as an entire Garment to himself.

U. Every material Garment will II. The Spiritual Garment fits every part Got serve to cover every part of the Christ is '* A diadem, or crown upon the head,

and shoes for the feet." Christ's righteousness is a complete suit of apparel from heaid to foot; the soul that hath this Wedding-Garment on, is perfectly and completely clothed.

body: that which is proper for the bead, will not cover the loins, and that which fits the body will not fit the feet; every part of the body hath a distinct dothing which is only proper for itsell

m. There is not one particular Gaimeut that serveth for all uses fvrthe body; some robes are good f<T covering, but are not for beauty: other Garments serve for or-njinent, but they do not serve for defence; some Garments are good to wear in cold winter weather, bat not good for the heat in the mi'bt of summer. Persons of ability bve several garments for several uses, becaose there is no one Garment gt>xKi on all occasions.

IV. No one Garment will fit all bodies: that which fits decently on o&e sex, would be uncomely on aaother; that which will fit a child Tin not fit a man, that which is proper for a prince will not become oot suit a subject

in Christ," Col. iii. 11. The righteousness of Christ IS afit Garment for the souls of men, there is no soul too big, no soul too httle, none too small, none too great for Christ's righteousness to array and cover.

V. Other Garmentsmay be pierced, V. But this Garment no dart nor spear can a sword may be thrust through them, pierce or enter into, no devil can tear or rend it,

nor can all the powers of hell, sin, or darkness bum or destroy it.

YI. But this spiritual Garment is durable and lasting, the moth cannot corrupt nor consume it; it never grows old, nor can it be worn out, it is as fresh and as beautiful at the last as at the first putting on.

VII. The worth and price of this wedding-Garment can never be valued, it is worth millions, yea thousands of millions, the riches of the whole world are nothing in compariaon of it. What would a Christless soul give, m the great ^^y for tins robe, viz., to be clothed with Christ's righteousness ?

in. The spiritual Garment is for all uses, and all seasons, it is both for covering and ornament; it is as proper and necessary in winter as in summer, and in summer as in winter; it is good for the traveller, it is the labourer's Garment, it is the soldier's Garment, it is good to fight in; it is the prince's Garment, yea, and the subject's Garment: it is the Christian's Garment; it is very light and pleasant to walk in, and yet thick to defend from stormy weather. Christ suits all occasions, states, and conditions of the souls that have an interest in him. " He is made of God unto us wisdom, righteousness, sanctification, and redemption," 1 Cor. i. 30.

lY. The Spiritual Garment, the righteousness of Christ, is as fit for one as for another, it is as fit and as proper for the peasant as for the prince; the same Garment here that is for the man, is for the woman, for the child as for the father. "There is neither Barbarian, Scythian, Jew nor Gentile, male nor female, bond nor free, but ye are all one

they may be spoiled, burnt, or cut to pieces.

VI. All material Garments may be comxpted, moths may eat them, they may be worn out by using, and tiim into rags, even the strongest Garments that ever were made.

MI. The best and richest wedding Garment that ever was made, the price thereof may soon be accounted uBd easily reckoned up.

d76 CHRIST TH£ BKIGHT AND MORNING STAB. [bOOK 1L

METAPHOB. DISPAIRTY.

Vin. Other Gannents may be YIII. This robe cannot be defiled, the Gtr-stained, catch spots and dirt, and ment of sanctification may take spots; ^ce ve many ways be defiled. read of some who had their Gannents spotted

with the flesh; and of others, who had not defiled their Garments; but a Christian's wedding-robe can sustain no pollution; the life of Christ was without spot, his righteousness pure and perfect, which saints are clothed vith in respect of justification: hence Christ calls his love, his dove, his undefiled one, " Thou art all fair, my lore, and there is no spot in thee." See metaphor, Christ a Garment for Sanctification.

INFEBENCES.

I. This shows the miserable state of those that are without Christ; such have not on the wedding-Garment, they want that excellent robe that renders the godly person amiaUe in the Bridegroom's sight; and all that have it not on, shall lie shut out of the wedding-chamber. .

U. It shows, also, the happy and blessed condition of all sincere and godly ones. See Garment of Sanctification.

CHRIST THE BRIGHT AND MORNING STAR.

** I am ih§ Root and Offiprifig of David, and the bright and Morning Star" —^Bev. xziL 16.

MoBNiNG Star, in the Greek ^tta^ofos, a Star of exceeding brightness, metaphoricaUy signifies, ** The shining light of the paths of the just," Prov. iv. 18, (where the Hebrew word is Lucifer, for the Mombg Star) so Job xi. 17. A fuller knowledge of God by inward illumination, 2 Pet. i. 19, The king of Assyria, Isa. xiv. 12. The glorious light of eternity. Rev. ii. 28, (see Dan. xii. 3, 1 Cor. xr. 41, 42.) Lastly, Christ the Saviour of the world. Rev. xxii. 16, for which see Phil. Sacra« chap, viii., of an anthropopathy, and the following parallel.

METAPHOB. PABALLEL.

I. The Morning Star is a very I. The Lord Jesus is a very solid light, whose soUd hght, without twinkling, cor glory is not like others who have their intermix-ruscation or sparkling, as others Stars sions; but he abides steady, his glory and bright-do. shining is always alike; his whole course of life

was as if it had been but one continued act (f goodness; he is the same in the morning, noon, and night; " Yesterday, to-day, and for ever," Heb. xiii. 8.

II. The bright and Morning II. Jesus Christ is the Harbinger of the Star is the harbinger to the greatest great joy to all nations. How joyful was thst of natural joy, viz., the rising of the time, when the day-spring firom on high did fii^ sun, what doth the earth desire more, visit us! *' The people that sat in darkness, sa\r

great light, and to Uiose that dwell in the valley of the shadow of death, great light is risen,*' £c His coming was the fulfilling of God's gracious promise unto the fathers, and as the blessed manifestation of God's rich favour and good will to man; he is also the Forermuiti or the Harbinger of that dominion that the just shall have in the resurrection, the mom* ing of th6 longed-for day. *• The path of the just is as a shining light, that shineth more and more unto the perfect day," Prov. iv. 18. " Tl)e upright shall have dominion over them in the morning," Psal. xlix. 14. " The night is far spent, the day is at hand," Rom. xiii. 11, 12. " This, altove all others, is the day the Lord hath (made for good men) therein to rejoice and be glad," Psal. cxviii. 24.

III. The Morning Star is a great HI. Jesus Christ is not only an ornament to ornament to the heavens: this is so the christian church and profession, far beyond visible, that it needs no instances to what Moses was to the Jews; but even to hu-prove it. ven itself, and the holy angels, who did not :i

little rejoice at his ascending into heaven. ** (M is gone up with a shout, the Lord with the sound of a trumpet; sing praises to our Col. sing praises," Psal. xlvii. 5*

METAPHOR. PARALLEL.

IV. The Morning Star is a very IV. J^sus Christ is a very pleasant object to pleasant ofcjeet to all that have eyes men that are spiritually enlightened; therefore it to behold it, and love the light. is that they do ardently desire to be near him, and

with him where he is. David, though he had not so clear a sight and prospect of this bright and Morning Star, as men have under the Gospel; yet that prospect he had, made him use this precious prayer; " 0 when shall I come and appear before God t" Psal. xlii. 2. " Then shalll be satisfied when I awake with thy likeness/' &c., PsaK xvii. 15. *' I have a desire (saith Paul) to depart and to be with Christ,'' &c., Phil, i; 23. Those that look for him do abo ciy, " Come, Lord Jesus, come quickly."

V. The Morning Star is esteemed Y. Jesus Christ is highly esteemed by all that not a little useful to guide mariners sail heaven-wards, no steering the right course when they have lost the light of their without him; he gives good assurance to all that more common guide, viz., the Pole follow him, " They should not abide in darkness, Star. but have the light of life." The following of Christ

Jesus is the most certain way to avoid the rocks, ^e sands, and the hands of all spiritual and temporal enemies.

VI. The Morning Star is by as- YI. Jesus Christ is really the most excellent tp^nomers accounted a Star of the first and chiefest light that ever God set in the Church; magnitade. Moses and the prophets, John Baptist, and the

three beloved apostles, Peter, James, and John, and Paul, who was most eminent, were shining lights and glorious Stars, who adorned the profession of the holy Gospel; but in all things this bright and Morning Star infinitely sur-[>asssed them in splendour and brightness, Heb. i. 3.

MI. The Morning Star is observed YU. Jesus Christ is a great terror, not only to

ti)be a terror to thieves and evil men, wicked men, but wicked angels, to all that love ^'ben they see this sun of the mom* darkness more than light, they hate him and ing appear, they haste away to hide fear him, they consulted against him, and more tbemaelTes, lest the light of the day times than once attempted to pluck this Star out sboald orertake and discover them. of the firmament, so that they might walk in

darkness, carry on thehr black designs and deeds

without discovery. Satan attempted his destruc-tum from the pinnacle of the temple^ sets a squadron of the bUck regiment to re* i)h% upon his death. Matt. iv. 5 ; knowing him to be the Fore-runner of the day, which tbieres and robbers cannot endure; " come, let us kill the heir," &c., Matt. xxi. 38. They hate the light, come not to it, " Lest their deeds should be reproved." ** They led him to tiie brow of the hill, that they might cast him down head-long," Luke iv. 29. The evil aogels thought he came too soon, ** Why art thou come to torment us before the timerMattviii. 29.

Vm. The Morning Star (as YIII. Jesus Christ is constant in his orb or sta* other stars) is fixed in its orb, tion, he is a Priest for ever, a prophet to guide for wherdn it performs a constant mo« ever, a King to govern for ever; he leaves not his tion. office as inconstant men do, but makes good his

word as settled in heaven. '* And lo, I am with Ton always, to the end of the world," Matt, xxviii. 20. " I will never leave thee, nor forsake thee," or leave thee to a forsaking, Heb. xiii. 5.

IX. The Morning Star gives most IX. Jesus gave a great light unto the world H^'fat just before br^ of day. by the ministry of John, by the appearance of

himself, and by the ministry of the apostles and their immediate successors. But the greatest l^ht is reserved to the flying of the angel tbroagh tlie midst of heaven with the everlasting Gospel, before the great and notable (ky come, wherein the whole earth shall be lightened with his glory, both Jews and Gentiles shall acknowledge the blessed Messiah. *' Arise and shine, for thy light is come, the glory of the Lord is risen upon thee. The Gentiles shall come to thy light, and kings to the brightness of thy rising," Isa. Ix. 1, 8. " The earth shall be filled with the knowledge of the giory of the Lord, as the waters cover ihe sea," Hab. ii. 14.

X. It is the opinion of some, X. Jesus doth send forth very blessed and sweet that the Morning Star doth send influences upon the bodies and souls of men that ^^ith very blessed influences upon are under his gradous rule and dominion; it is

METAPHOR. PARALLEL.

these bodies that are under its do* he who sends down the Holy Ghost. '' If I ?<^ minion. away, I will send you another Comlortar, the Sy^-

rit of truth," &c. John xvL 7, 8. XI. The Morning Star doth XI. Jesus Christ, though all power in be&TeB

chiefly govern pleasant and delight- and earth be given unto him, by whom kisp ful plants. reign and princes decree judgment and justice.

nobles rule, even all the judges of the txrh, who is King of kings and Lord of lords; yet his chief rule and government is over the plea* sant and delightful plants, the saints who are on the earth, the excellent in whom is all his de* light; it is they that hear his word, obey his voice, and do his will, &c The hmidred fory and four thousand are pleasant and delightful ones; (1) "The Father's name is opo>3 them; (2.) They are not defiled with women; (3.) They follow the Lamb whithersoever he goeth," Eev. xiv. 1, 4, and vi. 17. These are governed by the Lamb.

Xn. The Morning Star is ac- XII. Jesus Christ is the Master of all modea-counted the master planet, for don both for soft words and gentle instructionf, moderation; said to cause gentle who by good doctrine did so eminently qualiy storms in winter, and moderate his followers, that he fitted them for every £«-• heat in summer. son; when cast down, he comforted them vitb

good words and promises: '* Let not your heuti be troubled; ye believe in God, believe also in me. If I go away, I will come ag^c and receive you to myself, that where 1 am, you may be also," John xiv. 1, 3. When hot and fiery, he cools and abates choler, " You know not what spirit you are of. Tl*^ Son of man came not to destroy men's lives, but to save them. Love your enemies.'' *' Learn of me, for I am meek and lowly in heart, and you shall find rest for your souis/' Matt xi. 28, 29.

XIII. The Morning Star is said XUI. Jesus Christ is really the cause of al. to be the cause of beauty. beauty to the true Church, and to all the members thereof. 1. In respect of imputed rigbt-

eousness, by which they are justified. 2. In respect of grace and virtue, by which they are adorned. 3. In respect of good life and conversation, which arises from his Spiii:. doctrine, and good example. '* By him all that believe are justified,'' Acts xiiL 39.— *' But the fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness, iaith, meekness, temperance," Gal. v. 22. " You are complete in hkn, who is the Head of aL principalities and powers."

XIV. The Morning Star doth XIV. Jesus Christ doth greatest kindness 'v\ most service in winter, because the winter, or dark time of the Church; thee the greatest part of that season is it is he inaketh intercession, manifesteth cart-, night and darkness. and sends relief and succour to the saints, performs aU the parts of a merciful High Priest ami

Mediator: but when the wipter is past, the darkness gone, and the night quite spent, thee his office of Priesthood and Mediatorship shall cease; ** Then shall the Son deliver up the kingdom to the Father, and God shall be all in all," 1 Cor. xv. 24.

XY. The Morning Star hath an XY. Jesus Christ hath a very honoonblo honouraUe name, it is called the name. Jesus, which is Saviour, Christ, which i> son of the morning. anointed; " The Son of God, the only begotten,

well beloved; the Emmanuel, God with us; ani he hatb a name above every name," '* Thou shalt call his name Jesus, for he shall save his people from then: sins." The rulers set themselves against the Lord and his anointed. And we believe that thou art Christ the Son of the living God. God u gone 19 with a shout. This is the true God, and eternal life; Lord of all, Lord of glory. Prince of hfe. Prince of peace, Prince of the kings of the earth. The day Star from on high, that bring-eth life and immortality to light, by the Gospel. He hath by inheritance obtained a more excellent name than the angels, Phil. ii. 9, Matt. i. 21, Acts iv. 26, John vL C9, PbaL xlvi. 5,1 John v. 20, Rev. L 5, 2 Tim. i. 10, Heb. L 4.

XYI. The Morning Star is Imown XYI. Jesus Christ is Omega as well as Alpha, to be the evening Star as well as the Finisher as weU as the Author or b^innerof the Morning Star, and in both our faith; the rear*guard, as well as the Captaui respects is useful to the world. of our salvation; gives the latter, as well as tli«

first fruits of the Spirit; trains as well as conducts; he rewards according to the works of piety and goodness, as well as he commands to do them ; he concludes this day of grace yibsa he comes to judge, as well as he hegan it when he came to save. He ushers in the dissoal night of darkness to the wicked, as well as he ushers in the day of glad tidings and great joy to the righteous; he appears after the going down of the sun, and shutting up of mercy, as well as before the rising of the sun, and clear approach of mercy; he is a harbinger to captivity, as well as the year of jubUee and deliverance; he sends down to hell aod darkness, as well as he sends up to heaven and glory. " I am Alpha and Omega, the bcgifflUDg and,the end," Bev. L 8. *' Looking unto Jesus, the Author and Finisher of oor &ith," Heb. ziL 2.

METAPHOR. PARALLEL.

XVn. llie Morning Star, though XYII. Jesus Christ, and the light of the it may be obscured by mists, fogs. Gospel, although sometimes obscured by the means clouds, and dark vapours; yet no- of misty foggy clouds, powers of darkness, ig nothing can hinder its course, but it ranee, unbelief, and heresy; yet nothing can bin* cuQstantly keeps its motions and cir- der his course, but he constantly keeps his glorious cle in the heavens, cannot be pre- circle in his dispensation, and keeps a continual Tailed against by any malignant motion in a way of divine Providence until the power whatsoever. Thieves and evil time of his kingdom and patience be over. '* He men like not its appearance, yet can- that hath promised to come, will come, and will not obstruct its motion in the firma- not tarry," Heb. x. 37. " The Lord whom ye seek, meat, nor stopits light from shining on will suddenly come to his temple," " Behold I tbe earth. come quickly, and my reward is vdth me," Rev. i.

7. He cannotbe prevailed against by any malignant powers of earth or hell. Herod, Pontius Pilate, the High-Priest, the whole body of the ifews, the Romans, Mahometans, and Papists that hate him and his glorious appearance, caoDot obstruct his motion and operation in the church or world, nor in any-wise extinguish iiis l^ht from its glorious splendour. " Hereafter shall they see the Son of Man coming in the clouds of heaven with power and great glory," Matt. xziv. 30. ^' It is hard fot tbee to kick against the pricks," Acts ix. 5. " The disciples waxed bold and multiplied**' The blood of tiie martyrs was the seed of the church. 0 Galilean I thou hast overcome ne, saith wicked Julian. <* On this Rock will I build my church, and the gates of hell ^1 not prevail against it," Matt. xvi. 18. The administration of Christ is like *' The p^ of the just, Uiat shineth more and more unto the perfect day." Of his kingdom there shall be no end; upon the throne of David, to order and establish it with judgment *nd with justice, from henceforth, even for ever," Isa. ix. 7.

X\1II. The Morning Star, as it XVIII. Jesus Ghiist in all that hath been or hath those properties and excellencies can be said, exceeds in brightness and glory; for, ^^y expressed; so lastiy, it ex- as hath been manifested, he b the brightness of c^ all others stars for brightness his Father's glory, in which respect he exceeds ^ ^ory. angels and men: for, though he was the offspring

of David, yet he is the bright and Morning Star,"

Rev. xxii. 16.

XETAPHOB. DISPARITT.

I. The Morning Star did not make I. Jesus Christ, the bright and Morning Star,

rtself, nor other stars. made the orbs wherein the Stars are fixed with

the sun, moon, and all the world besides. " And tbon, Lord in the beginning didst lay the foundations of the earth, and the heavens are tiie work of thy hands," Psal. di. 25.

n. The sun, and Morning Star, II. Jesus Christ thought it no robbery to be

aretwothmgs: for the Morning Star equal with God, Phil. ii. 6, 7. And he is not L^ much inferior to the sun in light only the bright and Morning Star, but also the ^^ glory. Sun of Righteousness, (see Sun)." The brightness

of his Father's glory, and the express image of his P«T8on,aad he upholds all things by the word of his power," Heb. i. 3.

111. The Morning Star gives but III. Jesus Christ gives eternal light, which

eternal light to the corporal sense. illuminates the minds and souls of aU believers.

This is the true light, who is not only the light

of the world, " But delivereth ako all those that ^Ijfollow him out of darkness, and bestoweth on them the light of life," John viii, J2.

METAPHOB. WSPABITY.

lY. The Morning Star gives light IV. Jesus Christ giveth light contiiiiulIy> aad only in the night, but losetb, its glory can never lose his glory, becsuise a greater l^ht when the sun ariseth* than he cannot arise; ** The night and the day

are alike to him/' " The light shineth in darkness and the darkness comprehended it not/' John i. 5. ** He is the Lord that is an everlasting light/' Isa. Ix. 20.

V. The Morning Star gives light V. ^Jesus Christ gives light to the visible only to the visible world; and celestial too, to this world, and to the world

to come, or heavenly Jerusalem, which city hath no need of sun or moon to shine in it, but the Lord God and the Lamb is the light theredf. " Ye are come to Mount Zion, to God the Judge of all, and to Jesus the Mediator," Heb. xii. 22, 24.

YI. The Morning Star shall faU VI. JesUs shall never fall from heaven, nor from heaven, or be d^solved at the be dissolved, but abide and continue when tke general conflagration of the world; heavens shall be no more. " And thou. Lord, bast "the heavens and the earth that now laid the foundations of the earth, and the heaTeii> is are reserved," &c, are the work of thy own hands: they shall vhi

old as doth a garment: and as a vestore shalt tfauu change them, and they shall be changed; but tboa art the same, and thy years fail not; Jesus Christ the same yesterday, to-day, and for ever," Psal. cii. 25—27, Heb. xui. 8.

INFEBEMGES.

L What great love doth God bear, and what care doth he take of believers, in placing such a Star as Jesus Christ is, to be a Light unto them, to direct them how to steer their course in the darkest time, so as to shun all dangerous rocks and sands, and arrive in safety at the desired and longed^-for haven ?

n. How safe are they that do always steer their course by his light and follow Mi conduct ? they shall not be at a loss in their journeys and voyages, nor sufier shipwreck by rocks, sands, and storms, '* But shall have the l^ht of life, shall never perish. Be* lieve in the Lord Jesns, and thou shalt be saved/' Acts zvi. 81.

ni. This may show also the certainty of their perishing in the dark and in the deep that continue their course to the end of their voyage, without the light and guidance of this bright and Morning Star: '* This is the condemnation, that the light is oome into tk world, and men love darkness rather than light, because their deeds are evil," Jolm iii. 19.

IV. Hence all true Christians (that have experimentally enjoyed enlightnings, refreshings, and guidance bv Jesus Christ, as the bright and Morning Star) may be stirred up and persuaded yet more and more to look unto Jesus, who is not only the Author a&l Finisher of their faith, but causeth his glorious Ught to shine upon their path; by reason whereof, the nearer they approach to the end of ^eir joyful journey or race, '* The more and more will the light shine unto the perfect day/' Prov. iv. 18, " Take heed therefore to that more sure word of prophecy, as unto a light that shineth in a dark place until tb; day dawn, and the day Star arise in your hearts," 2 Pet. i. 19.

V. Lastly, if Christ be the bright and Morning Star; then let us look and wait for tia day, which he is the Fore-runner of; seeing that the Morning Star hath ai^>eaxed and i< up, be sure the day is at hand, and a glorious day it will be to them who are prepared for it.

THE COMING OF CHRIST COMPARED TO THE COMlN'^i

OF A THIEF IN THE NIGHT.

** But you yourselves know perfectly^ that the day of the Lord so cometh as a Thufin (he

niyht;* I Thess. v. 2.

Thsbs are various opinions concerning the day of the Lord, or coming of Christ, spoke^i of. Matt, xxiv., Luke xxi., 2 Pet. iii. 9,10; and in this text. But if the sco[h> of the text be but carefully considered, it will clearly appear, that the oomiii;

B<>OK n.] CRSISt'S COMING COMPARED tO THAT OF A THTEFj ETC.

481

of Christ here spoken of, is his coming, at the last day of judgment, when the dead shall be raised. Read the ktter part of the fourth chapter, &c.

Why the day of the Lotd is compared to the coming of a thief in the night, will appeat by the following parallel.

MSTAPHOB.

PARALLEL.

U. A Tfalef comes provided for bis purpose, with a resolution to fight, and instruments to make way to Ills design, keys to tmlock doors, bars to brea^ them open, or the like.

L The coming of a Thief in the I. The coming of Christ, or day of the Lord^ night, is with a design to circumvent will be with design to circumvent the care-ao unwatchful house, to take his prey, less professors, who sleep in a sinful secure state,

as if there were no God to fear, lio Jesus Christ to look for, no heaven to be sought, no hell to be avoided; to such he will come, and seize them for his t>rey, to cut them asiinder, and appoint them their portion with unbelievers and reprobates.

n. Even so will the Lord Jesus Christ, at his second coming, be provided for his purpose, with fire and sword to accomplish his design. whi(ih is to make a desolation in the earth: " For by fire and sword shall the Lord plead with all flesh, and the slain of the Lord shall be many. He shall be revealed from heaven, with his mighty angels, in flames of fire," 2 Thess. i. 7, 8. WL A Thief comes at a time II r. The day of the Lord will come, when all vben all is stUl, and people are is s.'.i, and the world least thoughtful of danger,

but are careless, eating, and drinking, and marrying, and sleeping, till the heavens rend asunder, the archangel utter his voice, and the Judge himself come upon them: '' But as the days of Noah were, so shall the coming of the Son of man be,'' Matt. xxiv. 37.

IV. The day of the Lord will in like manner put the sleepy generation (that shall then be) into a great and dismal fright,'when they see themselves on a sudden surprised, but know no way of escape: men starting, women quaking, bei^ts crying, but none to help them. " Then ^ they say to the rocks and mountains, fall on us, and hide us from the fajce of him that sittethon the throne, and from the wrath of the Lamb; for the great day of his wrath B come, and who shall be able to stand ?" Rev. vi. 16,17. T. The approach of a Thief in Y. The coming of the day of the Lord will

make the world much amazed, and forget all their former pleasures and ei^oyments, as if they had never been, and would gladly accept of their lives for a prey, to be extinguished, or cease to be; but, alas! it is in vain, notMog but hell and eternal burnings remain for them, where they shall be always djnng, yet never die

VL By the coming of the day of the Lord there will be such execution done, as will be to the utter ruin and un-doing of wicked men, who shall be stripped of all Uiey have formerly set their hearts upon, and would now give the whole world, were it in their possession, for so much grace as would help them to heaven, and save them from the dreadfhl judgment, Matt. zzv. 8.

least thoogbtful of danger, but are candess, at ease, even asleep upon their beds, thinking themselves se-eore, until they are invaded, and their goods taken away.

lY. The coming of a Thief into a house puts the careless family into a great fright, when they see themselves surprised and cannot tell bow to help it

the night makes the poor, amazed £imily forget all their former pleasures aaJ enjoyments, and expect no more than their lives for a prey, and glad woold they be of them too.

VL At the coming of a Thief in the sight, execution is oftentimes •lone, to the ndn of the people where he comes.

SUdUIiE*

I A Thief comes with a wicked intent, to gratify his wicked will unrighteously.

IL A ThieTs commg may be pre-^

vented.

DISPABXTT.

I The Lord cometh with a good intent, to fulfil his Father's will, to save his people from their troubles, and to render justice to God's enemies.

II. But the commg of the day of the Lord cannot be prevented: ''The day of the Lord will come, in which," &c., 2 Pet. iii. 10.

SIMILE. tiSPARITY*

III. The coming of a Thief is III. The coming of the day of the Lord, as:! but to a few, and the damage he the dismal effects of it will be to all the wickec: does is but to a few families. ''The Lord cometh with ten thousand of his saict-.

to execute judgment upon all, and to conriiioe ^ that are ungodly," &c., Jude 14, 15.

tK^EBENCES.

1. Reproof. 2. Caution. 8. Exhortation.

(1.) Reproof to imgodly men; that there should be such a day to come, and nutii-r given of such a thing, and they so heedless and careless about it.

(2.) Caution to the godly, to take heed, and carefully mind the counsel of Christ, cu'} warnings of his seiA'ants, unto such a due watchfulness, as may prevent the danfjer l*: being found sleeping, and so the day come upon them unawares. Matt. xiii. 35, 36, 37. Luke xxi. 34, 36.

(3.) Exhortation to all, both good and bad, to make ready, for only they that shall l-* found ready will go in with him to the marriage-chamber; the door will be shut ^diib: all others, whether professors or profane: ** Be ye therefore ready, for at an hour yyj think not of the Son of Man cometh," Matt. xxv. 10, and xxiv. 44.

CHRIST THE JUDGE OF ALL.

'* And he commanded us to preach unio the people, and ft) testify, that U was he thai iru« ordained of God^ to be the Judge of the quick and dead,'' Acts x. 42.

The term x^/TUr, a Judge, is derived of xfitw, to judge, which word has varioas agnifict!-tions. And though the word [Judge] is not brought here as a metaphor, Christ bein^j really and properly a Judge, yet it being a phrase Eluding to earthly Judges, we shalli for edification sake, run the parallel, wherein are amply set forth the quidifications anJ properties, as well as the authority of a temporal Judge, with the correspondent aaalcr^ and disparity, when applied to Christ, the Judge of (rA/tr ^vrrtn xat nxfan,) the living aL«i the dead.

METAFHOB. PASALLEL.

I. A Judge necessarily supposes a L Christ's being called a Judge, doth deaxlj

people under a law to be judged by; hold forth, that there are a people to be judge-;

for there can be no action where there by him; " Before him shall be gathered all zl.

is no object, nor any exercise of tions," Matt. xxv. 32. '* We must all i^ipear h i

power, or judicial proceeding, with^ fore the judgment-seat of Christ," 2 Cor. \.lJ

out a subject. "I saw the dead, both small and great, stani

before God," Rev. xx. 12,13.

U. A Judge is, or ought to be, a II. Jesus Christ infinitely excels other Jud^.^

person fit for the place and office in respect of fitness to this oflicey or excelienri

whereto he is called. of qualification, as will appear by what foUonrHi

1. A Judge ought to be a man of 1. Christ is wise, not only far beyond Dan great wisdom and prudence. and Solomon, but all the angels in heaven: :h

learned amongst the Jews admired his wisd«»3: He is called, as hath been often hinted, *' The wisdom of God," 1 Cor. i. 24.

2. A Judge is a man of know- 2. Jesus Christ fiilly knows all divine laws, a ledge: it is necessary that he shodd well that which is written on the heart of mu be well acquainted with all the laws as that which is written in tables of stone; azi of his sovereign. then as to the law of the Crospel, that he cslWi

the law of Christ, because he gave forth all th precepts contained therein, Matt. v. 6, 7.

3. A Judge is, or ought to be, a 3. The Lord Jesus Christ is full of goodnc^j man of goodness, not subject to full proofs of which he gave before his adrancJ anger, maUce, or revenge; and it is ment to his dignity. He is not forward to j4 very requisite it should be, so other- cuse, is free from anger, not subject to take otl vnse great damage might ensue, vantage by the weakness of an offender, N

upon the ill disposition of the Judge. ready to pity and forgive, if the circumstances of

the cause wi^ bear it; an instance of which we kre in what Christ said to the woman taken in adultery: " He that is without sin, let liim throw the first stone," &c., John viii. 7.

4. A Judge is, or ought to be, a 4. The Lord Christ is a man of justice, that man of justice and impartiality, that will not be flattered with fair words. His im* will not respect persons in judgment, partiality appeared in the days of his flesh. He take biibes, or know the faces of any, told Nicodemus, a great ruler, that he must be though never so great among men. bom agam, John iii. 3; called Herod the king a Aaron was not to know his father fox. He told the rulers of the Jews, that they nor mother in judgment. should " Hereafter see tne Son of man sitting at

the right-hand of power and glory," Matt. xxvi. ^; that is, as a Judge, to arraign them for their injustice, cruelty, &c.

5. A good and upright Judge is 5. The Lord Jesus, though he be a Lamb a man of courage and boldness, will for meekness, and a dove for innocency, yet he not say to the wicked, '* Thou art is a lion for boldness and courage, and in his time rigbteons;" nor excuse the faults of will show himself to be so to all the ungodly of great men through fear. the earth, whether kings, captains, or mighty

men; *' They shall cry to the rocks to fall upon them, and mountains to cover them, to hide them from the face of him that sitteth upon tlie thione, and from the wrath of the Lamb/' Bev. vi. 16,17.

METAPfiOB. • PABALLEL*

IIL The place and work of a UI. The work assigned to the Lord Jesus, as Jodge is grounded upon good reason: a Judge, is grounded upon the highest reason:

1. The honour of the sovereign. 1. The authority of God the Father, who hath

2. The reasonableness of sovereignty committed all judgment into the hands of the Son. or authority. 3. The justness of 2. The reasonableness of his authority; He the laws. 4. In respect of the sub gave to all their being, and therefore may chal^ ject. lenge a right more than earthly sovereigns, to sit

as Judge over them. 3. The equity of his laws, rhich are ** Holy, just, and good," Bom. vii. 12. There is nothing amiss, no fafilt can be fuimd in them. 4. In respect of his subjects; " God is not unrighteous, to forget their work of fadth, and labour of love," &c*, of the godly: and it is a righteous thing with him to recompense the ungodly according to their deeds; " He shall render imto every man, according as their works shall be," Bev. xxiL 12.

IV. A Judge is appointed to his IV. The Lord Jesus Christ is appointed to place and office; he acts not of him- take the place and office of a Judge; he acts not self, bat by commission. of himself, but by commission from the great and

mighty Potentate of the whole universe. '* God joilgeth no man, but hath committed all judgment unto the Son," John v. 22. It is He that is ordained of God to be the Judge of the quick and dead. '* He hath appointed a <iay, in which be will judge the world in righteousness, by that man whom he hath or-•iained," Acts xvii. 31. " It is appointed unto men once to die, and after death the jadgmeat," to which end Christ shall appear the second time, Heb. ix. 27.

V. A Judge hath his set time or V. In like manner is there a set time, a certain days limited, wherein to keep a gene- day limited, for the Lord Jesus, the great Judge, ral sessions, or hold a solemn assize, to keep a general sessions, and hold a solemn as-£>r the honour of his sovereign lord, size, for the honour of the eternal God, called the the king. day of judgment. " It shall be more tolerable

for Sodom and Gomorrah in the day of judgment, than for that city," Matt. x. 15.

VI. A Judge, when he hath re- YI. The Lord Jesus, as supreme Judge, by feived his commission, and the set virtue of his authority and commission, when day is come, hath power to summon the set time is come, will summon the whole all parties concerned, and order all world, even all offenders, to appear before his offenders to appear before him in judgment-seat: "The time is coming, when all that JQjgment. are in their graves shall hear his voice, and come

forth," John v. 28. " The trumpet shall sound and

2 i2

the dead shall be raised incorruptible/^ 1 Cor. xv. 52. " There shall be a resurrection from the dead, both of the just and uiijust," Acts zxiv. 15. " The Lord shall desoeod from heaven, with a shont, with the voice of the archangel, and the tramp of God, and the dead in Christ shall rise first," 2 Cor. v. 10, ** We must all appear brfore the judgment-seat of Christ," &c,

METAPHOB. PABALLEL.

Vn. A Judge, after this great ap Vn. The Lord Christ, immediately afici

pearance upon his summons, enters summons, upon this great appearance before hi^

upon his work, which consists chiefly dread tribunal, enters upon his last and great

in three great points: work. First, to open the three great law-books.

that men have lived under, viz.: 1. The law g:

1. To open the law. nature. 2. The law of Moses. 3. The Gce^ivl-

2. To examine witnesses. law. The Judge being set, the books are opeaed;

3. To arraign the offenders. next in order the witnesses appear, and first tho$?

that gave the laws; and they are of three sart^^: 1. God, that wrote the law of nature after an invisible manner on the hearts of men: " I will come near you to judgment, and be a swiit witness against you, saith the Lortlf Mai. iii. 5. 2. Moses, that delivered the law to Israel; *' There is one that accufetk you, even Moses, in whom you trust," John v. 45. 3. The apostles that published the Gospel-law, not to Jews only, but to the Gentile world: these will appear not only to judge the twelve tribes of Israel, but the Gentiles, whose persons and works also most be tried by Christ, as well as the Jews: " He shall judgi the S3crets of all men,'^ Eom. ii. 16.

Vin. A Judge charges matter of VIU. Jesus Christ will judge the world, viz.. fact in judgment, and proceeds to all men, both Jews and Gentiles, aooording to clear proof and evidence, by a suffi- their works; '* God shall bring every work into cicnt number of proper witnesses judgment, with every secret thing, whether it bo touching the same. good, or whether it be evil," EccL xiL 14 Th<;

necessity of which appears in these fyur eases.

1. The Scripture will not else be fulfilled, and made good, which doth fully assert the '* Briimng to light the hidden things of darkness, and making manifest the counsels of the heart. 2. The ungodly will not otherwise be convinced of all their ungodly deeds, an«l all '* their hard speeches, which ungodly sinners have spoken against the Lord," Jnde 1'k 3. The judgment will not othdhnse appear just, upon which the glory of the Judge doth so much depend ; it is for his glory to overcome when he judgeth.

And unless matter of fact be charged, due proportions will not be weighed out an) awarded according to the desert, with clearness and satisfaction, either in a way of mere}-or just severity, to all spectators. Therefore the Gentiles shall be charged with matter of fact against the laWof nature; " Whoremongers and adulterers God will judge," Heb. xiii. 4. The Jews shall be charged for rejecting Moses, and killing the prophets. Tb« Jews and Gentiles jointly, that they have neglected faith and charity, under the voocii-safement of the Gospel, Matt. xxv. 41, 42. " He shall judge the secrets of men by Chri^: Jesus, according to my Gospel,'* Kom. ii. 16.

The fore-mentioned witnesses are sufficient to prove matter of fact, both in point of num> ber and capacity. The first and chief witness will be Grod himself, who knew all thin;j'< and there can be nothing hid from him. The second witness will be conscience, which wa and is with men in all places and actions, which man could never leave at home, nor sbu its company, when he went out, or when he came in. It is with him in his most aecre retirements, and has often told him, that there is one above, even God, that seeth a\ things, Rom. ii. 15.

Besides these two witnesses that are of such mighty credit, there may be three mor added, namely. 1. The good angels, which are much busied in this world to watch men and inspect their ways. 2. The evil angels, who are never out of men's company, ask have voluntarily of their own accord been accusers of the brethren, who will give testa mony at the bsur of Christ against their own proselytes, if God call for it. 3, The ord: nary companions of transgressors, with whom counsel was held about evil projects, design ^ and actions of murder, theft, drunkenness, and adultery, whose tongues shall, no duub be as ready to accuse their comrades, as to confess their own faults, concerning whom w \ are informed, that not only '' every knee shall bo^, but every tongue shall confess,'* &c

IBTAfHOR. PABALLEL.

IX. A Judge, by this order IX. Jesus Christ will magnify the law and ad methed of proceeding, keeps make it honourable, in that the word or law op ibo honour of the law» which spoken by angels, by Moses, by himself, and his be makes his nde in all his acts holy apostles, shall be the rule of judgment at the of judgment last day.

X. A Judge is very terriUe up- X. JesnsChrist, the Yntjtt and great Judge of oo tiie seat of judgment, in three heaven and earth, at the end of the world, on nspects: 1. He is closed with his judgment-seat, will be yery terrible in three ujesty. 2, He hath very great respects. 1. He is set forth as being clothed ittesdants, as the aharils, justioea with majesty, as Judges are with tiieir scarlet of tbe peace, and the gentry of the robes: '*Eed in his apparel clothed with a gar-eoootiy about him. 3. He passeth ment down to his foot, girt about the paps with a t solemn and fatal sentence upon golden girdle; his hair like wool, as white as goiitj criffliiials. snow: Us eyes like a flame of fire, and his feet,

like fine brass, as if it burned in a fiimace; his coantenaDoe as the sun shining in its strength: and hiis voice like the roaring of a lion, the noise of thunder, or the sound many waters," Isa. LdiL 2, Bev. i. 13, 14 2. He viQ hsTe groat attendance, even all the angels in heaven: '' When the Son of man M come, and all the holy angels with him, he shall sit upon the throne of his glory/' liatt xxy. 3L All the saints that ever were in the world since the beginning thereof^ shall sit iqK>n the throne with him. ** The Lord my God shall com^, and all the ssints with him," Zech. xiv. 5. *' Enow you not that the saints shall judge the world T* 3. He will pass a most solemn and fatal sentence upon the ungodly: '' They shall not stand in the judgment, nor sinners in the congr^tion of the righteous," Psal. i. 5. The seoteoee will be, " Depart from me, ye workers of iniquity, I know you not. Go, ye cursed into ererJasting fire, prepared for the devil and his angels,*' which, with the consequences ('fit, sod reasons assigned, you have at large. Matt. xxv. from 41, to the end. 0! the sad ahrieb, the hideous noises, the woeful and lamentable outcries, from high and low, ^ will aU»d this solemn sentence, which no tongue of man is able to express.

XL A Judge hath the com XL So Jesus Christ, the universal and su-

osod of officers to see sentence preme Judge, hath the full command of all the eiecvted as pronounced, as she- good and elect angels, who attend the court at nlB, deputy sheri£Es, with keepers &e great assizes, to see that no resistance nor 'jf prisons, and the like. escape be made, but that sentence be fully exe-

cuted upon all Uie treasonable, black, rebellious, azMl eoodemned crew; take and bind them hand and foot, and it follows, ** These shall go mj into everlasting pnnishment," Matt. xxv. 46.

INFEBBNOEB.

Ir there be a Judge, a time, a place, and work of Judgment, we do infer these three things.

I- What great need unbelievers, rebels, traitors, and all offenders have [of pardon, tbere bang nothing else will stand them in stead when they appear before the great Judge, where there will be no pleading, not guilty, because of full evidence to matter of iiA ; no pleading ignorance, because a known and established law is broken; no benefit of petitions because the King is gone off the mercy^seat; no relying upon the wrong ver-(lict of corrupt jurors, because no such persons will be found there to afford help. Nothing svub with the Judge in this judgment-day, Matt. xxii. Id, but a white stone, a wedding-gument, the spotless righteousness of Jesus Christ: all who want this robe will in that % be speechless.

II. How sad will it fiire with all those that go out of this world ^vlthout fSaith in ^e Sou of God, without the pardon of their sins I Woe unto such in that day that «Ter they were bom. Look to it, all you unbelievers, swearers, whoremongers, penecuton, liars, sabbath-breakers, lovers of pleasures more than lovers of God, <^vetoa8 persons, proud persons, thieves, dzimkards, and backsliders, what will you do in that day ? as sure as God liveth you wlQ be all condemned (unless you Kpent and believe in Christ, 1 Cor. vi. 9,10, Luke xiii. 3, 5.) "to the lake thatburneth with fire and brimstone/' Rev. xxi. 8. What will you do in this day of visitation ?

CHBI8T COHPABED TO THE BRAZEN SEBPENT.

[bookil

who shall plead for you, now you have lost the prevailing Advocate ? where will sinners and ungodly ones appear ? How will you be able to look the Judge in the face ? How can you escape this judgment, that have neglected so great salvation ?" Heb. ii. 3. How can you escape the damnation of hell, that have no Christ, no Dedth, no pardon ?

III. But thrice happy are they who appear before this great and mighty, this high and terrible Judge, with a white stone, with a wedding robe, with a pardon under hacd and seal.

1. The law is silent, being fully answered.

2. The Judge smiles, and takes knowledge of them as the &vourites of heaven, " Well done, good and faithful servant," &c. '' Come, ye blessed of my Father, enter into the jo? or your Lord.—Inherit the kingdom prepared for you," &c.. Matt. xxv. 34.

8. The witnesses are freed from trouble, and excused from giving testimony tgainst them, because guilt was owned, the fsLCi was confessed, a 8elf*judgment passed, and the King's pardon obtained, ** Through the redemption that is in Christ's blood, Rom. iiL 25. and viii. 33, 34. *' Now if God be for us, who can be against us ?* If God justify, who shall condemn ? Who shall lay any thing to the diaige of God's elect? Who shall cam-demn if Christ hath died, shed his blood, and sent his Spirit to seal that pardon ? God the chief witness is pleased, conscience is purged; peace bemg there, its power to accuse is gone, the inward thoughts are for excusing altogether. What remains now but lib^y proclaimed ? ** There is no condemnation to them which axe in Christ Jesns, who walk not after the flesh, but after the Spirit," Kom. viii. 1. And the joyous jubilee soundeta forth; '' Lo, this is our God, we have waited for him, the Lord is our Lawgiver^ otqr judge, our king; he is come to save us, we will be glad and rejoice in his salvaticn. ^^ i& come to be glorified in his saints, and admired in all them that believe; sing praises to our God, sing praises to our King, sing praises to our Judge, sing praises. Glory be W God, and to the Lamb, to the Kmg, and to the Judge for ever and ever, world withoat end, Amen."

CHRIST COMPAEED TO THE BRAZEN SERPENT.

it

As Moses lifted vp the serpent in the wilderness, even so must the Son of man he lijied up : That wnosoever believeth in him should not ferish but have everlasting ^f^i' John ill. 14 15.

METAPHOB.

PABALLEIi.

I The people were stung with flery serpents, and thereby mortally wounded.

n. Neither Moses, nor the law, could cure the people that weie stung with those fiery serpents, but the Brazen Serpent.

in. The Serpent of brass was to be lifted upon a pole.

IV. After many people died that were stung,, the Brazen Serpent was appointed to be lifted up, as an ordmance of healing.

V. A Serpent wounded, and a Serpent healed. The first that wounded had poison in him; but the second, thoim;h called a Serpent,

I. SiNNEBS are stung with sin, that is like the sting of a serpent; '' The poison of asps is under their tongue," Rom. iii. 13. Sin wounds the souL ** My wounds stink and are cormpt." See more where sin is compared to a serpent."

II. So neither the law nor Levite, nor any creature could cure mankind, nor redeem them from the sting of sin and death, but only Jesus Christ.

in. So Christ was lifted up, upon the cross, and is lifted up, in the ministry of the word, and the ordinances of the Gospel, and thereby in the hearts of believers, John xii. 34.

IV. So after mankind sinned, and was broo^t under death, Christ came by the appointment of God to die and be crucified, or lifted coupon tho cross to heal and recover us of our wounds.

V. So (saith Mr, Guild)* as the first Adam lost mankind, tlie second Adam redeemed mankind. The first bad sin and venemous poison in him by means of his hearkening to the old Serpent; the

* Mosei Unveiled, p. 85.

METAPHOR. PARALLEL,

VS3 without poison or sting; it bad seoond though called a sinner, and made to hear

the similitude of a Serpent, bnt had our sins, and had the similitude of a sinful man,

»» venom. hut yet without sin, Heh. vii. 26, 27.•

VI. The Brazen Serpent was not YI. So Christ was not hegotten hy man, hut ftirged hy man's hand or hammer, hut conceived hy the Holy Ghost in the womb of the in a mould in the fire, Virgin.f

VII. It was made of hrass ^nd VII. So was Christ sent, not with outward glory Dot of gold; which metal besides that or worldly pompous show, hut mean and humble it is of a fiery colour, and so might in outward appearance; hrass being strong, &c,; resemble the colour of the Serpent, in this respect, it might figure out the strength of id also strong and durable. " Is my Christ, who was able by the power of the Godhead strength," saith Job," the strength of to endure and overcon^e ^11 his tribulations.^ nones, or is my fles^ of hrass ?"

Vni. They that looked up into the VIII. So they who look up to Christ by ^

Brazen Serpent, though ever so grie true faith, though ever such great sinners, shall be

Tously wounded and stung, yet were healed and saved from eternal de^th. By recovery

healed and saved from death. of natural life iu the Isn^lites, was figured eterr

nal life hy Christ

IX. They who looked upon their IX. So they who are hitten and grievously ViKi and grievous wounds, and not wounded with sin, if they fi]( their eyes thereon, to the sign that was erected hy God's and grieve and mourn in the sight of it, and do appointment, died, notwithstanding not look unto Christ by believing, despair and die the Serpent of Brass. eternally, notwithstanding the blessed Saviour.

X. Iftiiey sought to surgeons ^. So whosoever seek to any for help hut •jt pbysidans, or used any salves or Christ, or endeavour hy their own works, or re-znedidnes of their own, or other's, yet formation of life, to have peace with God; or the; peiished. trust to, and rely upon the hare mercy of God,

considering his justice; and do not como to Jesus Christ, and look iip to him as crucified, to satisfy for their sins, are like to perish for ever. Let the men that talk of the light within look to this.

XI. The Brazen Serpent was an XI. So Christ crucified is to the Jews, aud ralikely thing or way to human rea- many others m the world, an unlikely way to »n, to heal such deadly wounds. savemen'ssouls: "We preach Christ crucified, unto

the Jews, a stumbling-block, and to the Greeks foolishness; hut unto them that are called, Christ the power of God," &c., X Cor. i. 23. 24.

XII. He that had a weak eye or XII. So he that hath but a weak faith, yet rjes, and yet looked up to the Brazen looks up uuto Christ, shall be saved. We read Serpent, was cured, of three degrees of &ith in the Gospel, and yet

the weakest obtained help and cure firom Christ, First, oue comes to him, and saith, "If I can but touch the hem of his garment, I shall he Thole," Mark v. 28. The second saith," Lord, if thou wilt, thou canst make me whole," hih T. 12. The third said, ''If thou canst do any thing, have compassion on us, aud i^lp ns," yLark ix. 22. One would think the last had no faith at all, it seemed so weak ts questioned the power of Christ. A weak faith, if true, will justify and save the soul, is well as a strong &ith.

XIII. It was a wonderful means XIII. So is the death of Christ to sinful and ofrnre and undeservedly appointed rebelliousmankind, an admirable workof unmerited ^ God, of his mere pity, against the mercy, infinitely above what we deserve; it was laerit of those murmurers. not only above, but against our merits : " God so

loved the world," &c. Johniii. 16," Behold what mnet of love is this!" &c., 1 John iii. 1.

METAPHOB. DISPABITY.

I. The Brazen Serpent cured only I. Christ cures all the diseases and wounds of the wounds of the body, and saved the soul, and thereby saves firom eternal death. thereby only firom temporal death. See Physician.

Jinswort/i. f Guild, % Aimworth,

METAPHOR. DISPARITY.

II. The Brazen Serpent retained 11. Christ, the Antitype of the Brazen Scr-

not al>»ays its virtue to cure: also pent, retains the like virtue and efficacy to save it was not to be worshipped, it was that ever he had, ought to be worshipped, is " tbe gross idolatry so to do: and when same yesterday, to-day, and for ever/'Heb.xiii. 6. in the days of Hezekiah it came to be that way abused, it was destroyed, and broken in pieces, Kings xviiL 4.

INFEBENGES.

This shows not only the necessity of a Saviour, but also of fedth in him. None vere healed but those that looked up to the Brazen Serpent; so no man shall be saved, but be that looks up by faith to Jesus Christ.

1. Look up timely.

2. Look up daily, for sin daily wounds thee.

3. Look up with a fixed or single eye.

CHRIST IS ALL AND IN'ALL.

' Where there is neither Greek, nor Jew, eircumcieion, nor uncircumdsioH, barhamik, Scythian, bond, nor free; but Christ is AU, and in all". Col. iii. 11.

Now to conclude with this second head of metaphors, simple, types, paraUes, and otbei borrowed terms, concerning the Lord Jesus, 1 may well infer from the whole of what hath been said, " That Chnst is All and in all." The words are a proportion, in vldcb yon have.

1. The subject, " But Christ.'

2. The predicate,'' He is All and in all."

j>

Christ is All, in all things that are necessary to salvation, and that to all penocs that do believe on him. Christ is a believer's All; and he esteems him so to be: not to exclude the persons of the Father, and of the Holy Ghost; for what Cbiist is as God, they all are, being but one and the same eternal Being: so that he that bo-noureth the one, honoureth the other also; he that honoureth the Son, honoureth the Father, and the Holy Ghost.

I. Christ is All in all in the first creation, though this I do not say is directly intended in this place.

1. He was before all things.

2. He is the Original of all creatures, the Founder, or, to use the scripture pfan^, ** the Beginning of the creation of God," Rev. iii. 14. " He made all things, all thills were made by him, and without him was not anything made that was made," Heb. i. 2,3.

3. ** He upholds all thiiigs by the word of his power, Ac, and by him all things do consist," Col. i. 16,17.

4. As he was before all; the Original and first Former of all things, and as he uf« holdeth them; so likewise for him all things are and were created.

5. He hath the disposing of all things: " By him kings reign, and princes decree justice," Prov. viii. 15. " All power is given unto him in heaven and earth." Matt.xs^■iii. 18. " He hath the keys of hell and death. He sets up, and pulleth down, kills and make* alive at his pleasure."

6. " He is heir of all things." He hath universal Lordship over angels, saints, wicked men, and devils. See Christ the Heir.

n. But more directly, ** Christ is All in all in the second creation. 1. He is the Substance of all shadows: *' Which are shadows of good things to come, but the body is of Christ," Col. ii. 17.

1. He is the Antitype of all types, the All which Mosts and the prophets pointed U\

3. He is All in all in pacification, and reconciliation of God to man, and of man to God: "He bath abolished in his flesh the law of commandments, contained in ordinances, for to make in himself of twain one new man, so making peace," Eph. ii. 15.

4. Christ is All in all in satis&ction, and payment of our debts, " He was made sin for us, who knew no sin, that we might be made the righteousness of God in him." ''The Lord hath laid on him the iniquities of us all," 2 Cor. y. 21, Isa. liii. 6.

5. Christ is All in all in justification: " He is the Lord our righteousness," Jer. xxxiii. 16. It is in him all the families of the earth, and every believiog soul, is justified: " In the Lord, shall one say, have I righteousness and strength," Isa. xlv. 24.

6. Christ is All in all in election, he is the root of it, the first of election, the sum of our election; we are chosen in him, for him, and given to him: none shall be saved but &uch as are elected; but had it not been for Christ, none had been elected; had not Christ been found as the fruit of the wisdom of God, what would have signified election, the fruit ofthe grace of God?

7. Christ is All in all in vocation; he it is that hath called us, and that makes that caDicg effectual to us: " Who hath saved us, and called us, not according to our works, but according to his purpose and grace," 2 Tim. i. 9.

8. Christ is AD in all in sanctification: " But of him are ye in Christ Jesus, who of God is made onto us wisdom, and righteousness, and sanctification, and redemption," 1 Cor. i. 30. " He hath loved us, and washed us from our sms with his own blood," Rev. i. 5.

9. Christ is All in all in acceptation: " He hath made us accepted in the Beloved," Ej^. i. 6.

10. Christ is All in all in respect of salvation, he is the Author of salvation; ** I looked, and there was none to uphold, therefore mine own arm brought salvation." *' He bath no partner or competitor: " His name shall be called Jesus, because he shall save his people from their sins." " Neither is there salvation in any other," Acts iv. 12.

11. He is All in all in conversion. (1.) It is he that shows the soul the need and necessity of it. (2.) Hejt is that quickeneth us: " You hath he quickened, who were dead in trespasses and sins," Eph. ii. 1. (3.) He it is that hath begotten us by his word and Spirit, and hath given a new heart to us, and hath planted a new principle of life in us.

12. He is All in all in the pardon of sin. (1.) He purchased pardon for us. (2.) He gives us a broken heart in order to it, and a heart to ask it, and a hand to receive it. (3.) Pardon is given for his name's sake.

13. Christ is All in all in every grace. (1.) He gives faith: " To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake/' Phil, i. 29. (2.) It is he that hath shed abroad the love of God in our hearts, by the Holy Ghost," Rom. v. 3, 6. All grace is treasured up in him: " Of his fulness have we all received, and grace for grace," John i. 16. He is the Author, Increaser, and Finisher of our ^th, and all other graces in us, Heb. xii. 2.

14 Christ is All in all in the ministry of the word. (1.) It is Christ that is preached: "We preach Christ crucified," 1 Cor. i. 23. (2.) It is Christ that gives grace and gifts to preach: '* To me is this grace given, that I should preach among the Gentiles the nnsearchable riches of Christ," Eph. iii. 8. (3.) It is he that ordains and appoints men tu this work, and puts all true preachers into the ministry. (4.) It is he that opens the mouth to speak, and the ear and heart to hear and receive the word. Take Christ away, and what Gospel can be preached ? &c. What is Paul ? and what is Apollos ? I am nothing. Gospel ministry and ministers are nothing without Christ. *' So neither is he that plsmteth any thing, neither he that watereth, but God that giveth the increase," 1 Cor. iiL 7.

15. He is All in all in every ordinance.

Rrst, in baptism. 1. This ordinance shows forth Christ's death. 2. It holds forth hb burial: " We are buried with Clirist in baptism," Rom. vi. 4. 3. It holds forth his resurrection; take Christ away, and what signifies baptism ?

Secondly, In the Lord's supper, Christ is All in all. 1. It holds forth that his body was broken, and his blood was shed. 2. It shows his love to us, and his suffering for us.

Thirdly, In prayer Christ is All in all. 1. We must ask in his name. 2. By the help of his Spirit. 3. It is he that presents and makes our prayers acceptable to God.

4. What is prayer, or any duty saints can perform, if they meet not with him in it, and if it be not done to his glory ? An ordinance without Christ, is but as a cabinet without a jewel, or a shell without a kernel.

16. Again, Christ is (as one saith] All from the Father, All to the Father, and All with the Father,

(1.) All from the Father; " I am come that they may have life, (life here and life hereafter,) and that they might have it more abundantly," John x. 10. The life of grace, and of glory, are by Christ.

(2.) Cb:ist is all to the Father: " I am the Way, the Truth, and the Life." Every word here hath its article in the Greek: '* No man cometh to the Father, but by me/' John xiv. 6. Christ is the Way wherein, the Truth whereby, and the life whereunto we walk: Christ is the Way without error, the truth without falsehood, and the life without deatL Truth lies between the way and life, as if the way to life were through truth.

(3.) Christ is All with the Father: *' I know thou hearest me always." Christ hatb God's ear at all times. He is the object of the Father's delight: '* This is my beloved Son, in whom I acquiesce;" so the Greek :* it is an emphatical word, and signifieth an infinite affection. Matt. iii. 17.

17. Christ is AU in all in respect of merit: he hath merited all for us, and conveys all to us. As we have all propter Christum, so we receive all we have per Chrutumj through Christ. He is not only the Fountain, but the medium or conduit-pipe.

18. Christ is All in all, or the sum of the whole Gospel; all the good here, or the promised good we shall receive hereafter, is through him; he is virtually every thing u us, in every condition, (1.) Art thou sick ? Christ is thy Physician, and ihj phy^e too. (2.) Art thou poor? Christ is thy riches. (3.) Art thou weary? Christ is thy Rest: " I will give you rest," Matt. xi. 28, 29. (4.) Art thou in trouble ? (3.) Christ is thy peace: " This Man shall be thy peace when the Assyrian comes into uur land." Art thou a stranger? He is thy Way, and the End of thy joum^. (6.) Art thou despised and contemned by men ? Christ is thy honour: " To you that believe he is precious; in the Greek, " He is an honour."

Quest. Who is he that makes Christ his All ?

Ans. 1, He makes Christ his All, that owns him, believes in him, obeys, worships, and adores him, as *' God over all," Bom. viii. 5,

2. He that loves him above all.

3. He that denies himself of, and forsakes all for Jesus Christ's sake, and follows hia.

4. He that aims at Christ, and exalts him in all he is, hath, dotli, or ondexgoeth: " Yea, doubtless, I account all things but loss, for the excellency of the knowledge of Jesus Christ my Lord, for whom 1 have suffered the loss of all things, and do account them but dung, that I may win Christ," Phil. iii. 8, Gal. ii. 20.

5. He makes Christ his All, that wholly hves by him, for him, and to him.

6. He makes Christ his All, who cannot be satisfied with any thmg this world affords, or can afford, without him.

7. The man that makes Christ his All, will not take any of his right and honour from him; he will not diminish his glory, or ascribe that to the creature which belongs to Christ.

8. He that makes Christ his All, will not be contented with any ordinance or duty, ii he have not his influencing, quickening, and comforting presence.

9. He makes Christ his All, who, when it comes in competition, will let all go, even his own life, before he will part with him.

10. He that makes Christ his All, likes and loves him in all: he loves not the saints chiefly because they are of his opinion in every thing, but for that of Christ be sees ic ihem.

11. He makes Christ his All, that longs above aU things to be like him, and to have his image implanted in his heart.

Quest. Why doth a Christian make Christ his AU ?

1. Because he is '** God over all," Bom. ix. 5. It were a sin thus to exalt bim, wen? he not God.

* Ey « ci;8oiciy<]^a.

2. Because he hath a name given him ahove all, above every name: " At the name of Jesus every knee shall how," &c., Phil, ii, 9, 10.

3. Because Christ hath suffered and done all those things for us, which we should have done and suffered.

4. Because a believer sees himself unable to do anything without him.

5. Because he is made of God, All in all things to them.

6. Because nothing is of any worth in a saint's eye, without Christ,

7. Because in having Christ, he hath AIL

APPLICATION.

Is Christ All! then this reproves them that esteem anything here in this world above him.

1. It reproves such as esteem the pleasures, honours, and profits of this world above him.

2. It reproves, and may eternally shame them that esteem their sins and base hellish lusts, more than him. Many «nll adventure the loss of Christ, rather than forego their evil courses.

3. It reproves them that esteem and exalt Christ in some things only; he is not All in all to them.

4. How then doth it reprove them that make Christ nothing at all, who wholly cast him away, and build their hopes of salvation upon another foundation ?

(IfcqnpUif, Be advised from hence, whosoever thou art, to make Jesus Christ thy All.

MOTIVES.

1. Thou hast nothing that will stand thee in any stead, until Christ be thy All.

2. If thou hast not Christ to be thy All, thy knowledge and profession of him will not prove to be worth anything at last.

3. If thou hast not Christ for thy All, when death comes what will become of that thou haat ? thou wilt then have nothing.

Quest, How shall a person come to have Christ to be his AH ?

Aru. 1. He must let all his sins go.

2. He must let all consultings with flesh and blood go.

3. He must let all his own righteousness go, so as not to rest and depend upon it for salvation.

Thirdly, This affords much comfort to the godly.

1. Is Christ thy All ? thou hast a great All; what can there be more ? thou mayest say with Jacob, " I have enough;" the word is, AIL

2. Thou canst never lose thy All, because thou canst not lose thy Christ.

3. Thou canst never be undone, though thou lose aU thou hast in this world for Christ's ^ake, becai^s^ to thjce Christ is All and in all.

METAPHORS, ALLEGORIES, SIMILES,

TYPES, ETC.

BBtPBOT|IVa

THE HOLY SPIRIT,

TH£

THIRD PERSON IN THE BLESSED TRINITY.

THE HOLY GHOST A COMFORTER.

*' And I will pray the Father and he shall give you another Comforter, that he may abide

with you for crcr."—John xiv. 16. ** And the Comforter which is the Holy Ghost, whom the Father wiU send in my name, ht

shall teach you aU things** ^c, Verse 26,

The Comforter, notfOMXnros, or the Advocate: " He shall give you another Gomfortt r The word [Paraelei] in the Greek comes from a word of large significatiou, and consequently may he rendered Advocate, Exhorter, or Comforter.

I. A Comforter impHes one or I. The saints and people of God are in iLi^ more to he in trouhle and distress, world attended with manifold troubles, af3ictioD>, or attended with sorrow and affile- and sorrows: " Many are the afflictions of thf tion: a man that is not in any righteous; for all the day long have I been trouble, stands not in need of a plagued, and chastened every morning," Psal. Comforter. Ixxii. 14. " Verily, verily, 1 say unto you, that

ye shall weep and lament, but the world shall rt-joice; and ye shall be sorrowful, but your sorrow shall be turned into joy," John xvL 20. U. It implies or holds forth, that II. The disciples of Christ, though tbey mourr.

those who are troubled, and in a sor- here or are in a sorrowful state, upon many ccd-rowful condition, are capable of relief siderations, yet they are capable of comfort, ard and succour. fit subjects of it; they are not such as utterlj

refuse, or are unable to receive relief and (v»ni-fort. Such as have committed the unpardonable sin, or are already in hell, are incap«l*le of receiving true peace and comfort; but so it is not with God's people. Whatever thtL* state and condition be, it admits of relief, though through Satan's temptations they are sometimes backward to take hold of it.

III. Comforter is a name or appel III. The Holy Spirit is a Divine Person; be

lation belonging to a person, or a is placed in the same rank and order, witfact* personal appellation. any note of difference or distinction, as to i

distinct interest, in the Divine nature, with tl/ other Divine Persons: " Baptizing them in the name of the Father, and of the Son, a^-l of the Holy Ghost." " There are three that bear record in heaven, the Father, the Sod. srA the Spirit; and these three are one," Matt, xxviii. 19, 1 John v. 7. 2. fie hath als^ t*'< names proper to a Divine Person onJy, for he is called Gcd ; " Why hast thou lied uii' • the Holy Ghost ? thou hast not lied unto man. but unto God," Acts v. 3, 4. 3. He btli personal properties assigned him, viz., a will: '* He divideth to every man severally as bs will; and an understanding: '* The Spirit scarcheth all things, yea the deep tinn^

J

Bo:)S n.l

THIS nOLV SPIRIT Jl COMFOUTBB.

493

of (loJ." 4. He is a voluntary Author of divine properties; he of old cherished the creition, he formed and garnished the heavens; he inspired, acted, and spake in and by the apo3tle>. 5. The same regard is to be had to him in faith, worship, and obedience, as unto the persons of* the Father and the Son; for our being baptized in his name, is our 5}iemn engagement to believe in him, yield obedience to him, and worship him, as it puts the same obligation upon us to the FaUier and Son.

XSTAPHOR.

PATiALLFX.

IV. A choice and true Com-fii-ter takes care to come unto a {•erson he loveth, at the greatest time of need, when he is most east down and discomforted. Thus the Jews came to Mary, to comfort her, when they heard that her bn»ther Lazarus was dead; and Job's friends, when he was in the depth of sorrow, came to comfort biin.

V. A Comforter imports a person able and willing to comfort and relieve such as are in a sor-rowfttl, mournful, and afflicted condition.

lY. So the Holy Spirit comes tmto a gracious person in the time of greatest need, when he is most dejected and discomforted, whether it be under temptation, affliotion, or persecution, for Christ's sake. Hence the apostle saith, " When we came into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, and within were fears; nevertheless, God that comforteth those that are cast down, comforted us," &c., 2 Cor. vii. 5,7. "I will not leave you comfortless,! will come unto you," John xiv. 18. V. The Holy Spirit is able and willing at all times to comfort sincere Christians in their afflictions. Such is the power, ability, and efficacy of the Spirit upon this account, that he is more capable and able to comfort believers, than the bare bodily presence of the Lord Jesus is able to do: "Neverthless, I tell you the truth, it is expedient for you that I go away;" pray, mind the reason our Saviour gives for it: " If I go not, the Comforter will not come imto yon; but if I depart, I will send him," John xvi. 7.

VI. A faithful Comforter mani- YI. The Holy Spirit doth manifest much love festeth much love and tender- and tenderness to believers, which appears, 1.

In his coming to them that are poor and contemptible in the eyes of the world. 2i By making up the want of Christ's bodily presence. 8. Li bearing repulses from them; how often hath the Spurit been slighted, and his motions rejected, instead of being friendly entertained, when in love he comes to them.

VIL The Holy Spirit doth not only come and give poor believers a bare visit i i their distresses, but also uses fit and suitable ways and means to comfort and support their souls, " He shall bring all things unto your remembrance that I have spoken untoyou," John xvi. 26. '* He shall take of mine and shall show it unto you, and he shall show you things to come," &c., John xvi. 15. The Spirit usually comforteth believers in and under their sorrows and afflictions. (1.) By showing them whatsoever Christ hath done and suffered for them. (2.) By opening and applying the gracious promises of Christ unto them, " He shall bring whatsoever I have said to your remembrance."

(3.), By sealing up Christ's love unto them; " As many as I love, I rebuke and chasten." It is no sign they are hated by Christ, or not in his love and affection, that they are chastised, and so often under this and the other exercise of affliction: and this the Spirit labours, either by his word, or ministers, and other ways to convince them of.

(4.) By showing from the word that the like afiictions, if not greater, many of Gcd's cbililren have met with before them, or are now under, ** Knowing Uiat the same afflictions are accomplished in your brethren that are in the world;" what are the sorrows, saith the Spirit, to those that holy Job, and many of the blessed martyrs, met with ?

(5.) By showing them the design and gracious end of Grod in all his dispensations and afflictions: he doth it not simply for his own pleasure as an act of sovereignty, '' £ut for our profit, that we might be partakers of his holiness," Heb. xii. 10. This is the

ness to ius oppressed and afflicted ^end; particukrly, 1. In coming to bim. 2. In supplying the want he sustains of those things he is deprived o£

VU. A wise Comforter uses many and weighty arguments to infuse c-om-fort into a distressed and disconsolate soul: it is not enough to come and give a bare visit and look upon a friend, but to take apt and suitable words and motives to do it.

fruit of all, the taking away of your sins, it is for the trial of yoar graces; saith the Spirit. " When he hath tried me, I shall come forth as gdd," Job xxlii. 10. It is to convince the devil and wicked men, that they are sincere and upright ones, aijd do not follow Christ for loaves. " Doth Job (saith Satan) fear God for nought? But put forth thine hand now, and touch all that he hath, and he will curse thee to thy f&ce'' Job i. 9, 11. God, saith the Spirit, hath brought this and the other troubles upon thee, to clear thy innocency, and to show that Satan is a liar.

(6.) By showing them that all their afflictions are but short lived, and they will soon be over; they will last but for a moment.

(7.) That they will add to then: advantage here and hereafter. ** Our light affliction, which is but for a moment, worketh for us a £eu: more exceeding and eternisLl weight of glory," 2 Cor. iv. 17. It is, saith the Spirit, to show forth the excellent nature of true grace; faith, love, and patience never shone forth in their proper lustre and glory, until they come under exercise. *' The trial of your faith is much more precious than gold that perisheth, though it be tried with fire," 1 Pet. i. 7. And it will hereby be found unto praise, honour, and glory, at the appearing of Jesus Christ.

(8.) The Spirit comforteth believers, by showing them that all their sorrows wOl in a little time be turned into gladness. " Now ye are sorrowful, but I will see you again, and your hearts shall rejoice, and your joy no man taketh from you." ** Ye shall be sorrowful, but your sorrow shall be turned into joy." ** Those that go forth weeping, bearing precious seed, shall doubtless come again rejoicing, bringing their sheaves with them." '' God will give unto them (saith the Spiiit) that mourn ki Zion, beauty for ashes, the oil of joy for mourning, the garments of praise for the spirit of heaviness, that they may be called trees of righteousness, the planting of the Lord, that he may be glorified," Isa. Ixi. 2, 3.

(9.) The Spirit comforteth by showing believers that all their sorrows will be in this world; the wicked have their sweet things here, and the godly have their bitter things here; but as the wicked shall have nothing but bitter hereafter, so the godly shall have nothing but sweet hereafter. " Son, remember, that thou in thy life-time reoeivedst thy good things, and likewise Lazarus evil things, but now he is comforted, and thou art tormented," Luke xvi. 25.

(10.) Tlie Spirit comforteth by convincing believers, that God doth not punish them as their sins deserve; " He hath visited thee little or nothiug," saith £lihu, so the word will bear it. The least mercy is more than we deserve; he hath not dealt with us after our sins, nor rewarded us according to our iniquities.

HETAPHOB. PA&AU.EL,

Vltl. A Comforter sympathizes YIII. The Holy Spirit sympathizes with every with him he comes to visit, to com- gracious soul in tLeur distresses and troubles (ac-fort him in his grief and trouble, cording as God in his word speaks to our capa-*' Job's Mends lifted up their voice, cities,) "In all their afflictions be was afflicted; his and wept, and they rent every one soul was grieved for Israel." And in that of the his mantle, and sprinkled dust upon eighth chapter to the Romans, the Spirit particu"* their heads: so they sat down with larly is said to sigh and groan after such a sort that him upon the ground seven days, and cannot be uttered. Bom. viii. 26. And hence the seven nights," &c.. Job ii. 12, 13. apostle exhorts the saints not to grieve the Holy

Spirit of God, whereby they are sealed to the day

of redemption, £ph. iv. 30.

tX. A true Comforter will inter* IX. *' Likewise the Holy Spirit also helps our in-

cede to others, (to administer sup- firmities; for we know not what to pray for as we

port and relief) in whose power it ought: but the Spirit itself maketh intercession for

is to succour, as well as himself. us with groans, which cannot be uttered. And he

that searcheth the hearts knoweth what is the mmd of the Spirit, because he maketh intercession for the saints, accordmg to the will of God," Rom. viii. 26, 27. Hence the word Advocate or Comforter.

X. A true Comforter will search X. The Holy Spirit searches the heart and into a person's state and condition, reins of every soid he comes to comfort, to to know how it is with him, that discover the state and condition of a person to thereby he may the better under- him; David cries out,''Search me,OGod,andknow

DOOK II.]

XaE HOLY SPIRIT A COMFORTER.

495

HLTAPUOR.

stand how to speak a word of com-f« rt to him.

PARALLEL.

my heart," Psal. cxxxix. 23. ^* I the Lord search the heart," &c., Jer. xvii. 27. " He that searcheth .the heart," &c., Rom. viii. 27. " The Spirit searcheth all things," &c., 1 Cor. ii. 10.

XI. So the Holy Spirit is sometimes slighted and grieved, through the power of temptation, hy a heliever, and his sweet and heavenly advice is not minded, nor followed as itought to he, hut all comfort is rejected for a time, but afterwards (though sometimes long first,) the soul with joy takes hold of it, Eph. iv. 30.

Xn. The Holy Spuit keeps the heart of a be-living from utter despondency, and greatly revives and consoles him; hence the apostle saith, *' God hath given us everlasting consolation, and good hope through grace," 2 Thess. ii. 16. " We are troubled on every side, but not in distress; we are perplexed, but not in despair," 2 Cor. iv. 8. *' 1 have seen his ways, and will heal him also and restore comforts to him," &c., Isa. Ivii. 18.

XYTT. The Holy Spirit knows tiiere is an absolute necessity for him not only to give the samta a visit and immediately be gone, but also to abide with them always, for they cannot be without his glorious presence one moment: it is true, sometimes they may be without his eminent comforting presence, which causes the church to cry, " The Comforter that should relieve my soul is far from me," Lam. i. 16; yet his supporting presence is ever with them. " I will pray the Father, and he shall send you another Comforter, that he may abide with you for ever, even the Spirit of truth," &c.; and he is said to dwell in us, and to make his abode with us. ** But if the Spirit of him that raised Jesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dweUe^ in you."

XIV. The Holy Spirit is exceedingly prized, and much beloved by every godly man, but more especially when they find by experience the great worth of him, and the great good and profit they receive by his means.

XI. A Comforter sometimes is slighted, by the person or persons he comes to visit, and administers succour unto, and all his good and sweet advice is not reirarded for a time.

Xll. A Comforter many times keeps his friends from utter despondency, and wonderfully revives and consoles his soul, and thereby makes sighing and heaviness to fly away. •' The moving of my lips should assuage your grief," Job. xvi. 5.

Xni. A Mthful and true Comforter will not only give his distressed and disconsolate firiend a visit, but if he sees there is need of it, will make his abode, even stay with him many days; Job's friends did so.

XIY. A good and faithful Comforter is highly esteemed and | greatly beloved by his friends, especially when the work of him is known, or he is sensible of the profit and much good effected by him.

XV. A faithful Comforter will deal plainly with his friend, and not speak peace and comfort when he knows there is not just and good reason so to do, but will reprove sometimes also if he find cause for it.

XV. The Holy Spirit deals faithfully with every man, he will not speak peace to any per* son but to those to whom it doth belong, nor at a time when the 'soul is fallen into any sin, or under some great temptation to sin, but will at such times rather rebuke and reprove them. The

Spirit is first, a Spirit of burning, and then a Spirit of consolation; the humble, sincere, and broken-hearted ones he comforts and revives.

METAPHOR.

I. Another Comforter, though wise and very compassionate, and every way capable to speak words to a disconsolate person, yet finds sometimes the condition of his friend to be such, that all he can say and do will not take place, nor administer present rehef to

DISPARITY.

I. The Holy Spirit sometimes finds a gracious person very much disturbed and cast down under heavy pressures of affliction, and that no other can comfort him; yet when he comes to a resolution to relieve, refresh, and comfort him, all his sorrows, temptations, and disquietudes fly away. Let a saint be never so sad, if the Spirit see it is a fit time to speak peace and comfort to him,.

THE HOLY SPIBIt A COM^OBT£R.

[book H.

METJlPHOB.

him, but after all, remains very sad and disconsolate.

n« Another Comforter many times misses the case of a poor, afiUcted person, and thereby cannot accomplish the work ; this did Job's Comforters; they mistook his case, whereby they proved miserable Comforters to him.

III. Other Comforters are many times wearied out, and leave their friends in the midst of their sorrow.

rV". Another Comforter may be absent, nay, at a great distance when Ids poor distressed friend stands in most need of him; besides, he can visit but a few persons at one and the same time, and cannot be at above one place at once.

V. Other Comforters can speak to the ear, but scarce able to reach the heart; Spira had many words of comfort spoken to his ear, but they could not speak to his heart.

•

eels all other Comforters; he can in a the heart.

DISPABITY.

he doth it effectually. " If he speak peace, who can cause sorrow ? " For I have satiated the weary soul, and I have replenished every sorrowful soul," Jer. xx3d. 25.

n. But the Holy Spirit never doth, nor can mistake any person's condition. Being God, he knows, and is the Searcher of the heart; all things lie naked and open to his eyes. " The Spirit searcheth all things, yea, the deep things of God!"

m. But the Holy Spirit cannot be wearied nor tired out. *' The Creator of the ends of the earth fainCeth not, there is no searching of his under'^ standing," Isa. xl. 28.

rV. But the Holy Ghost is omnipresent. "Whither shall I go from thy Spirit ? or whither shall I fly from thy presence ?" Psal. cxxxix. 7. He is always near, and at hand, and needs none to bring him news how it goes with any person. Being the oginiscient God, he can visit thousands, and ten thousands at one and the same time; is every where, not circumscribed nor limited to place.

V. The Spirit can speak to the heart of a poor sinner. •* I will (saith God) allure her, and bring her into the wilderness, and speak comfortable words unto her." In the Hebrew, naV- ^ vrai, hquar super cor, or ad cor ejus, " I will speak to her heart," Hos. ii. 14, In this the Holy Spirit infinitely ex-moment cause all sorrow to cease, by speaking to

INFEBENCES.

1. We may infer from hence, the great love of Christ to his own peopel; he willnot leave them comfortless, nor send one to them that is not able to speak peace; or administer true comfort and consolation to their souls.

n. It should teach us in our trouble, to cry for the Holy Comforter to come unto us.

III. It reproves such, who deny the Holy Ghost to be God, and a divine Person; this being an appellation that properly belongs to a distinct person.

IV. Let us take heed we never grieve the Holy Spirit, who is such a choice and blessed Friend to us.

V. It may also caution every soul against receiving comfort, when God by the Spirit speaks it not to them.

1. The Holy Spirit speaks not comfort to any unconverted souls, who love and live in their sins, but rather terror.

2. The Holy Spirit speaks not comfort to carnal and loose professors, and hypocrites, in the Church, " That have lamps and no oil," Matt. xxv. 3: the name of Christ upon them, but not his nature in them ; much knowledge, but want charity: " Fearfulness will (saith the Spirit) surprise the hypocrite," Isa. xxxiii. 14.

3. The Spirit speaks no comfort to an apostate and backsUder in heart and life; he tells them, " They shall be filled with their own ways, and led aside with the workers of iniquity," Psal. cxxv. 5.'

4. The Spirit speaks no comfort to the moral person, who whoUy rests upon his own righteousness, ahd sees no need of a Saviour, nor of " The righteousness of God which is by faith in Jesus Christ.

5. The Spirit speaks no comfort to persecutors and murderers of the godly,—to cursed plotters and haters of the true religion, and lovers of idolatry, such that

worship the Beast, and ore followers of the Romish church, or upholders of the same ; ** They (the Spirit saith) shall drink of the wrath of God, and be tormented with fire and brimstone for ever and ever," Rev. xiv. 9—11.

But the Spirit speaks comfort to all true penitent ones; to such, who though they liave been great sinners, yet now loathe themselves in a true and thorough sense thereof, and forsake it.

1. To thostt who do believe and wholly rely upon Jesus Christ for life and salvation.

2. To those who desire to be holj as weU as happy, to have their sins mortified as well as pardoned, to be sanctified as well as saved, to Uve to God here as well as to live with God hereafter.

3. To such who are universal in thmr obedience, that take up their cross and follow the Lamb whithersoever he goeth.

4. To such tbat obey the precepts of God, as well as believe the promises.

5. In a word, to all sincere and upright ones.

Quest How doth the Spirit speak comfort to the soub of men ?

AiB. 1. Usually by bringmg Christ's word and promises to their remembrance.

2. By usmg many arguments, some of which I have hinted at already.

3. By his shining influences, sweet and comfortable operations upon the soul.

4. By sealing up Clurist's love, and giving good hope and assurances of eternal life unto them.

«

«

THE HOLY SPIRIT COMPARED TO THE WIND.

" Awake^ O north Wind; and come, thou aoiUh^ blow upon my garden^ &c. Cant. iv. 16. TV mnd bloweth where U listeth^ and thou hearest the sound thereof, biu canst not tell whence it eomeih^^ &c., John iii. 8.

And suddenly there came a sound from heaven, as of a rushing mighty Wmd^ and it filed all the house where ihey were sOting," &c. Acts ii. 2.

The Hebrew word rm, and the Greek, t» «mi/^, (which comes firom a verb that signifies to breathe, or to blow) signifies sometimes air, sometimes wind, and sometimes a spirit. The several metaphorical meanings of Wind may be read in our PhiMegia Sacra, to which we refer you. Sometimes it denotes things that are vain, light, and empty; asEocles. v. 16, Hos. zii. 1, &c. In the texts cited, by an express similitude it is compared to the Holy Spirit, as you may see in the following parallel.

METAFHOB. PABALLBt.

I. The Wind is invisible; no I. The Holy Spirit is invisible, and works in-man ever saw it, nor is the way of it visibly; none of the ways and operations known; it pass^ the skill of man, thereof can be perceived or seen by mortal eyes: to find out from whence it cometh, ** Neither doth the natural man understand the and whither it goeth, John iii. 8. things of the Spirit, nor can he," 1 Cor. ii. 14. The

workings and operations thereof are of a hidden and

mysterious nature, hardly to be found out by the

godly themselves.

n. The Wind blows at God's U. The operations of the Spirit are from

command; he is said to hold the God; it is he that causes or commands the spi-

Wind in his fist. ritual winds to blow upon the souls of men and

* women, ni. The Wind has a purging lU. The Holy Spirit cleanseth the soul of a quality in it; cleanseth and pu* sinner, purging out all those hurtful fumes, that rifieth the air, which otherwise arise from the inward corruption of the heart; it would be hurtM and prejudicial expels and works out deadness and indisposednesa to man; it drives away those ill to good, and removes those things that caaa» vapours and stinks that arise firom a man to be unsavoury in his place and generation, the earth. and which indeed mike him not to savour of the

things of God.

2 K

THE HOLY iPIRIT COMPARED TO THE WIND.

[book n.

METAPHOR.

IV. The Wind hath a cooling property; how much do people in hot countries desire to have the Wind blow, to lay the extremity of heat.

upon the soul. The desire after evil

V. The Wind hath a clearing quality, dispersing clouds, and causing serenity, expelling all mists and fogs, which darken the air.

VI. The south Wind, as naturalists observe, is of a thawing quality, which experience oft-times shows to be true.

VII. The Wind is of a searching quality; it finds out the most hidden places, it passes through the most private comers, and undiscemible crannies.

Vm. The Wuid, naturalists observe,* has also a drying and ripemng property ; it dries up filthy and unclean places, that are not passable, and helps to ripen things for harvest.

IX. The motions of the Wind are various; sometimes it blows one way, and sometimes another; when it blows on liigh in one part of the kingdom, it is low, or hardly blows at aU, in another part: its several motions also have various effects and properties.

PARALLEL.

IV. The Spuit also is of a cooling nature, which abates the burning lust of concupiscence, and the scorching of Satan's fiery darts and temptations, Eph. vi. 16, (as is further opened in the metaphor of Water). How comfortable it is in time of temptation, to have the Wind of the Spirit blow

is presently allayed thereby.

V. The Holy Spirit disperseth the clouds of ignorance and darkness iu the imderstandiog, and drives away those mists of temptation, which cause men to lose their way, and by its powerful influence makes flEur weather in the soul, Eph. 1.18.

VI. The Holy Spirit liielts or thaws the cold and frozen heart of a sinner. The hearts of men arenatnrallycongealed,likeice,hardandobdnrate; but no sooner doth the Spirit come to blow upon it, but this hardness thaws and dissolves into a flood of tears. Acts ii. 36, 37.

Vn. The Holy Spuit tries the heart and reins, and finds oat the very thoughts of men; it is said, " To search all things, yea, the deep things of God," 1 Cor. i. 10. "It pierceth even to the dividing asunder of soul and spirit, joints and marrow, and is a discemer of l^e thoughts and intents of the heart," Heb. iv. 12.

Vin. The Spuit dries up the filthy issue of our sinful humours, which make our way to heaven very hard and difficult; and also ripens us, like wheat, for the Lord's harvest. It is by the influence of the Spirit, that we are " made meet for the inheritance of the saints iu light," Col.i. 12. IX. The Spirit moves and operates variously ; sometimes it blows upon one people^ and sometimes upon another; sometimes upon one church it blows powerfully, when upon another at that time its operations are hardly discernible. Again, sometimes the north Wind of the Spirit blows, which is sharp, cold, nipping, (rebukes and reproofis of the Spirit, and afflictions, are like the blowing of the north Wind) which tends to kill

the weeds and worms of our corruptions. And then again, atanother time, the south Wind

blows, which is warm, comfortable, and refreshing; peace, inward joy, and consolation of

the Spirit, arc signified thereby, as the learned observe.f X. The Wind blows freely X. The Spuit of God is a free Agent; it

where it lists ; we cannot command moves, blows, and operates as it pleaseth ; it is

not at our command. " But all these things work-eth the one and the same Spirit, dividing to every one severally as he will," 1 Cor. xii. 11.

XI. The Holy Spirit is powerful in its operations, there is no standing before it. It brings down and levels aU high, mighty, lofty, and towering thoughts of men ; when in good earnest it begins to work upon the heart, no oppo^tion that is made against it is able to stand. Though Satanand evil relations, may endeavour to obstruct its workings, and hinder the soul in its purposes

the Wind to blow when and how we would.

XI. The Wind blows and worketh sometimes powerfully, strongly, and irresistibly; it hath a mighty force in it, bearing down all ihsit stands in its way ; it turns up the cedars of Lebanon, rends the mountms, and breaks rocks in pieces^

* See Plin. Ub. li. «ap. 19.

t See Gardener.

and resolutions heaven-wards; yet nothing is effectual to impede the powerful influences of the Spirit and grace of God; mountains of sin and opposition are broken in pieces by it. When it once blows briskly upon the soul, it presently cries out, "Lord, what wouldst thou have me to do ?" "Immediately,'' daith Paul," I conferred not with flesh and blood," Gal. i. 16.

METAPHOR. PARALLEL.

XII. The Winds many times by XII. The Spirit dissolving the clouds of ini-their blowing cause rain, by disdol- quity, waters the heart with tears of repentance ving the clouds. and godly sorrow.

XIII. Men observe or take good Xfll. The blowings or operations of the Holy notice of the blowing of the wind, and Spuit ought carefully to be observed, with the by certain signs, viz., by beholding access and recess thereof; for a Christian can the clouds, vanes, &c., they know whi(£ make no earnest of the duties of religion, unless way it Mows. 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 be after God and holiness, it is one sign the wind is in a right point. 2. If the understanding be enlightened, and clouds of ignorance scattered, the affections changed, so that heavenly objects are principally delighted in; if the will be brought to yield, and readily to submit to the will of God, the Spirit blows the right way. 3. If a man leave his old and evil courses and company; if that which was once pleasant to him, be 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 &e things of the Spirit," Bom. viii. 5. 4. If there be new habits wrought in the soul, so that although a man may sometimes be obstructed in his way, and hindered in his course heaven-ward, yet immediately, as it were by a natural or divine instinct, he falls into his former way and course of grace and holiness again; it is a sign which way the wind blows. You know the Wind is sometunes obstructed or stopped in its usual course, by houses or trees, &c., so that you can hardly discern by vanes or smoke, &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.

XrV. The Wind, naturalists ob XIV. The Spirit of God blowing upon the

serve, causes some flowers to wither, soul of a sinner, causes his pride and external and hang down their heads. glory to &de away, which is compared to the

flower of the field, " The rod hath blossomed, pride hath budded," Ezek. vii. 10. "All flesh is grass, and the goodliness thereof is as the flower of the field: the grass withereth, the flowers fadeth, because the Spirit of the Lord bloweth upon it," Isa. ^. 6, 7.

XV. The Wind, though it be XV. The Holy Spirit, though it be invisible, invisible, and cannot be seen, yet it and its operations mysterious, and not to be dismay be heard, and its effects are cemed by many men, yet they may see and hear seen, and its influences evidently felt the effects of it, they may perceive what altera-and experienced by all. tion 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 ad« mire him, Ac. And believers themselves clearly feel and experience the blessed effects and operations thereof in their own souls.

XVI. The Wind cherishes and XVI. The Spuit of God causes the saints to causes plants and grass to grow and grow in grace, and in the knowledge of our Lord thrive; as it is observed by some, Jesus Christ. The Spirit moves upon the affec-that nothing will grow and thrive tions, and every other fiwulty of the heart, and without it. It is thought, that the hj that means causes the seed of grace to take roots of thmgs being moved by the the deeper root. The ground or spirit of a wind, it causes them to root the Christian must be broken, and loosened firom the more, making the ground to give way world, and from the love of sensual things more unto them, by which means they take and more, by the wind of the Spirit, or he will the &ster hold. not be firuitfiiil in grace and good works.

2k 2

THE HOtY SPIRIT CDMPAREP tO THE WIND.

[book TI

METAPHOS*

PARALLEL.

XVn. The Wind is useful for navigation, to cany a ship from one port unto another; for if the Wind do not blow, they are becalmed; nor can they sail at all without it.

XVlil. The Wind is very profitable to fan or winnow wheat, to sever the chaff or light seed from the good com or grain.

XVn. Unless the Spirit blow 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 public 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," John iv. 24.

XVin. The Holy Spirit winnows and fans God's people, who are compared to wheat and good grain. It is said of Christ, ^* His &n is in his hand, and he will throughly purge his floor," Matt. iii. 22, How doth Chrxst fan and purge

his people, but by his word and S^Nrit ? It is that which cleanses and makes them pure

from the dross and pollutions of sin and wickedness, as the apostle observes, 1 Cor.

▼1.11.

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 raiseth and worketh upon some men's 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, cauang strange, though glorious workings in the inward man. This be doth by setting the evil of sin before liis eyed, and his woeM condition thereby. A man never trembles as he should, till the Spirit enters into him. Saol was taken with such a trembling, when the Spirit entered into him, and began to work, that he could not stand upon his feet.

XIX. The Wind rises high, and blows powerfully; sometimes it riseth on a sudden, and at other times gradually.

XX. Naturalists tell us,* that an earthquake is occasioned by the Wind ; certain exhalations, or wind, being got into the earth, shake it.

METAPHOR.

I. 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.

n. Some Winds are of a blasting nature, and cause the fruit to fall before it be ripe.

HI. There hath been a Wind, in which the Lord hath not appeared, 1 Kings xix. 11.

lY. Some Winds are compared to words and speeches of one that is desperate.

DISPABTCY.

L 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 particukr, to take the more firm root, and stand tiie fieister, £ph. iii. 17, Col. ii. 7.

n. But the Spirit, as compared to the north and south Winds, ripeneth a Christian in grace, and causeth the spices thereof to flow forth. Cant, iv. 16. Grace ripeneth and fitteth for gl^ry, Psal. Ixxxiv. 11.

in. 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, John xiv. 17. " Where two or three are gathered together in my name, there am I," saith Christ, ^latt. xviii. 20.

IV. "But no man speaking by the Spirit, calleth Jesus accursed," 1 Cor. xii. 3. Men are by the Spirit brought into their right minds: witness the Prodigal, Luke xv.

See P/iny; also Speculum Mundi, p. 173.

M£TAPHOB. l>ISPAItlTY.

V. Sometimes Wind is made use V. But wherever the Holy Scriptures make men-of to set forth that which is vain and tion of the Holy Spirit, it is to set forth persons empty, Prov. ». 9. and things, as they are, substantial; neither is

there any thing that is more opposite to lightness or vanity, than the work of grace wrought by the Spirit in the hearts of believers, Gal. v. 22.

VI. Some Winds are without rain. Vn. But the Wind of the Spirit is always at-" Whoso boasteth himself of a &lse tended with sweet dews and showers of rain, being gilt, is like clouds and Wind without frequently therqunto compared in Scripture, water," Prov. xxv. 14

vn. If some Winds be observed, VI. But whosoever ploughethor soweth,ineX' men must not plough nor sow their pectation of a blessed crop, must observe the seed: " He that observeth the Wind, Wind of the Spirit, without which his ploughing shall not sow, and he that regardeth and sowing will be altogether unprofitable, if not the clouds, shall not reap,"Eccles. x. 4. sin.

VIII. Man's iniquity is compared Vm. But contrary-wise, there is no work of uito the Wind. the Spirit in the hearts of men, but what is di-

rectly contrary thereunto, and tends to the mortifying of all sin and iniquity whatsoever.

IXFEBENGES.

I. We may infer from hence, how hard a thing it is for us to know the nature of the work of the Spirit in regeneration upon another man's heart, some of its operations being so secret and invisible.

II. Let it teach us to pray to God, that he would be pleased to raise this Wind, and cause it to blow briskly upon our souls and churches. And let us be contented with that Wind of the Spirit which God sends to blow upon us, whether it be the north Wind of affliction, adversity, and rebuke, or the south wind of peace, joy, and prosperity, both being absolutely necessary; as we would have the one, so we cannot be without the other.

III. Bless God when you find the influences of the spiritual Wind upon your own souls, or upon the souls of others.

IV. Let it be also a warning to all true believers, as they would be preser\'ed in their Christian course, and be kept from being tossed to and fro, and so from the danger of rocks and sands, to take heed in steering their course, by what wind they sail, because there are some Winds of doctrine, that arise from " The sleight of men, and cunning crafti* ness, whereby they lie in wait to deceive," Eph. iv. 14; cJled also, " Divers and strange doctrines," Heb. xiii. 9.

THE HOLY SPIRIT COMPARED TO FIRE.

Quench not the Spirit** 1 Thess. v. 19.

«i

In this place the Spirit of God, in his gifts and operations, is compared to Fire, which is largely opened under the head of metaphors that respect the Word, to which we refer you.

THE HOLY SPIRIT COMPARED TO THE OIL OF GLADNESS.

** Therefore, God, thy God hath anointed thee with the Oil of Gladness above thyfeUows,'*

Psal. xlv. 7. " But ye have an unction from the Holy One, and ye know aU things. But the Anointing, which ye have received from him, ahideth in you, and ye need not that any man teach you; hut, as the same Anointing teacheth you aU things,*^ &c., 1 John u. 20, 27,

By a metaphor called an anthropopathy, Oil or anointing is attributed to God, Psal. xlv. 7, Heb. i. 9, Cant. i. 3, where the Holy Spirit with his gifts are understood. Which appears by comparing this place with Isa. Jxi. 1, Acts x. 38, John iii. 34, where the unc-

THE HOLY SPIRIT COMPAHED TO On. OF 6LADNES8.

Fbook n.

tion of Christ as King and Priest, is treated of. Hence comes the derivation of the name of our Saviour, who is called mDo Xpteros, Unctus, Anointed, John i. 25, and iv. 25, as ^•X*^f by way of eminency. Believers, in a measure, are made partakers of this unc< tion, who by true faith adhere to Christ the chief Head.

METAPHOR.

I. Oil is of a softening and mollifying nature, a sovereign good for all hard tumours in the body.* The prophet complains, that the sores of Judah were not mollified with ointment, Isa. L 6.

U. Oil is of a healing nature, the Samaritan poured Oil and wine into the man's wounds who fell among thieves, Luke x. 34. Oil searcheth into the bottom of wounds.

PARALLEL.

I. The Spirit softens a hard heart, assuageth and brings down those obdurate and hard swellings of pride and vain glory, which naturally are ip the souls of men and women, making them willing and pliable to the will of God.

III. Oil, Pliny saith, is contrary to scorpions, and in a wonderful manner expels dangerous venom* and poison that accidentally be taken into the body; it secures the vitals from the penetrating insinuations thereof, which else would seize upon and destroy them.

II. The Spirit opens the heart, and searcheth into every comer thereof, it is said to search all things: there is no sin nor secret corruption, but it will find it out; and when it hath softened and mollified the heart and conscience, it doth in a gracious manner heal it.

in. The Spirit is contrary to Satan, that old serpent, and all the cursed and killing venom and poison of sin, and doth wonderfully expel and purge it out of the soul, when God4S pleased to give a suitable measure Uiereof; it secureth from the insinuations of sin, and it will cause a man to vomit it up by unfeigned repentance, by which means, the life of the soul is preserved: for if by the operation of the Spirit, sin is not vomited up, death will certainly follow. *' Except ye repent, ye shall all likewise perish," Luke xiii. 3. " For the fiesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other," Gal. v. 17.

IV. Oil will hardly, if at all, mingle IV. The Spirit of God will never mingle, nor or incorporate with other liquid become one with the flesh; the Spirit is from

above, and ever endeavours to be uppermost, in what heart soever it is, it vrill not be under the command of sin nor Satan. " Walk in the Spirit, and ye shall not fulfil the lusts of the flesh."

V. The Spirit wonderfully revives, comforteth, and infuseth spiritual warmth and heat into the soul of a believer, when he is anointed with it; and indeed nothing else will refresh, enliven, and warm the inward man: hence it is compared to fire, and called the Spirit of life, and blessed Comforter, Acts ii. 3, Thess. v. 19, Rev. xi. 11, John xiv. 16.

VL Oil cannot be dried up by the VI. The Spirit cannot be dried up by the heat heat of summer, as water and other of persecution, nor the scorching beams of Satan's

temptations, that will live and abide the same in the souls of sincere converts, losing none of its gracious influences and operations. '' And I will pray the Father, and he shall give you another Comforter, that shall abide with you for ever," John xiv. 16. See Comforter.

Vn. Oil, according to Pliny, VII. The Spirit cleareth the eyes of the un-deareth the eye-sight mightily, and derstanding, it is called eye-salve, and from

hence the apostle prayeth for the Ephesians, '* That the God of our Lord Jesus Christ, the Father of gloiy, would grant them the Spirit of wisdom and revelation in the knowledge of him, that the eyes of their understanding being en-

things: it is observed, put it into what you please, it will not be kept under, but will get uppermostf

V. Oil warmeth, comforteth, and refresheth the body, it being anointed and bathed therewith, j;

liquid things will; it will keep and maintain its being against the scorching heat of the sun.

disperseth mists and clouds that cause dimness in the same.

* Flin. lib. uiii. p. 160.

t Venio.

t Flio. p. 432.

lightened^ they might know what was the hope of his caUing," &c., Eph. i. 17,18. Clouds and mists of darkness are upon the eyes of all that have not received the Spirit, so that they cannot behold things a£u: o&

METAFHOS. PABALLBL.

Vm. Oil is excellently good to Vin. The Spirit of God is the only remedy open obstructions, and help ihem who for all obstructions of the inward man, those that cannot breathe freely.* scarce breathe or pray at all, by receiving a mea«

sure of the Spirit, breathe out freely their desire to Almighty God: " Likewise the Spirit helpeth our infirmities: for we know not what we should pray for as we ought, but the Spirit maketh intercession," &c., Rom. viii. 26. ** No man can say Jesus is Lord, but by the Holy Ghost,'' 1 Cor. xii. 3.

IX. Oil is a fot and feeding sub- IX. The Spirit feeds the soul, yea, it makes it stance, it is a very nourishing thing, fat and well-liking; nothing nourislies comparable it JB thought there is nothing more to the Spirit; the word and ordinances of God, wholesome to the body of man. are but dry bread to it; this is the chief of those

fat things fiill of marrow, by which God feasts, and makes &t the bones of his saints, Isa. xxv. 6, Iviii. 11.

X. Oil eaten with some other X. The Spirit of God being received and things that have some hurtful qua- lived upon, the abundance of the things of this lity, maketh them very good andnou- world, that have in them, by means of sin, some rishing, whilst others who eat them hurtful and surfeiting quality, are made hereby without Oil are surfeited thereby. very good and profitable to believers; but for

want of the Spirit's seasoning and sanctifying, they become deadly and destructive to wicked men, their table, bed, and all they enjoy, are made snares to them. *' Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this world," &c., Luke xxi. 34.

XI. Oil, naturalists tell us, is XI. The Holy Spirit is of exceeding great use good against shaking, tremblings, against all tremblings and convulsions of the and convulsions, which many are soul in evil times; it frees the godly from all troubled with, so that on a sudden slavish fears, which shake some men for want of sometimes they fall down and foam it, out of their faith, honesty, and religion; and at the mouth.f it keeps sincere ones steadfast, and immoveable,

from being shaken by &Ise doctrine and lying spirits; which have troubled many with strange convulsions, shakings, and tremblings in this nation; so that, as my author saith, they have even foamed at the mouth, when quakerism first came up amongst us.

Xn. Oil was made use of under XH. The Holy Spirit is made use of by the

the law, in cleansing him who had Lord Jesus Christ, our heavenly High-Priest, in the plague of the leprosy. '* The deansing the leprosy of sin, he puts it into, or priest was to put oil on the tip of upon, every faculty of the inward man; the his right ear, and upon the thumb of inoll, the affection, the understanding, the con-his right-hand; and the remnant of science, the head, the hand, the heart, the whole it upon his head," Lev. xiv. 17,18. soul is anointed therewith, before it be pronounced dean by the Lord. " I will put my Spirit within you, and you shall be clean from all your filthiness." " Now are you dean through the word that I have spoken to you;" " The words that I have spoken to you, they are the spirit and the life," £zek. zzxvi. 25—27, John XV. 3, and vi. 63.

XIIL Oil is used for lamps, XIII. The Spirit of God is that spiritual Oil, whereby they bum long, and give that the wise virgins took in their vessels and in light to them that are in the house, their lamps, by which means they were accepted the use whereof is very well known by the bridegroom ; and the foolish for want of it, to all. their lamps of profession went out, and they not

suffered to go into the wedding-chamber. Matt. xxv. 8,10.

• Plin. lib. xiiii. p. 162. f ibid.

rBE HOLY SPIRIT COHPABEP TO OIL OF GLADNESS.

[book II.

METAPHOR.

PARALLEL.

XrV, Oil hath a beautifying virtue ; the Yii^s that were prepared for the Persian king, used ointments to make them fair, for six months' space they used sweet odours, and six months. Oil of myrrh. This Oil, naturalists say, hath a beautifying quality, and fetcheth wrinkles out of the skin. David speaks of Oil, saying, it makes the face to shine.

XIV. The Holy Spirit hath an excellent beau-tif^ng quality, there is no scar, spot, nor deformity in the soul, but the Spirit can purge and cleanse it, they that are anointed wilJi tlus Oil, shine in the eves of God and good men; it will make a Blackmoor white and beautiful; fetches out those wrinkles and iovl stains and qx)t8, that naturally are in the souls of men and wo« men; it takes of Christ's beauty, and puts it upon the soul, and so places a shining lustre upon the inward man. ** Thy beauty, for it was perfect through my comeliness, which I had put upon thee," &c., Ezek. xvi. 14. How glorious and beautiful to be hereby ? " And all that sat in the council, looking stead&stly on Stephen, saw his face appear as if it had been the face of an angel," Acts vi. 15.

XV. There are some men that XV. There are some, nay, many men in the cannot endure Oil, they love it not, world, that love not, like not the Spirit; they

are naturally so averse to it, that they will not be persuaded to make trial of it; they cannot be« lieve there is any sweetness, benefit, or savour in it; '* The natural man receiveth not the things

of the Spirit of God, for they are foolishness nnto him; neither can he know them, be*

cause they are spiritually discerned," 1 Cor, ii. 14.

XVI. Thejoints and limbs being XVI. The Spirit is good to strengthen the

weak and decayed hands and knees of a poor saint; and thereby makes the soul more fit for motion God-wards, lively, quick, agile, and fit for heavenly service,

XVII. " The Lord Jesus was anointed with the Spirit, that Oil of gladness above his fellows," Heb. i. 9. Moreover, every minister of the gospel must be anointed therewith, or he is not accepted of God.

will not be persuaded to put a little into their mouths, they are naturally averse to it

anointed with some sort of Oil, it will very much strengthen them, and make a man more agUe, nimble, and fit for motion.

XVII. The priests, longs, and pro« phets under the law, were anointed withOU.

BCETAPHOR.

I. Other Oil is of an earthly extract, and several sorts of it are prepared and made fit for use by the art and wisdom of man, being extracted from earthly things.

n. There is not one sort of 03, that hath all kind of excellent qualities in it; that which may be good to beautify and of a sweet scent, may not be medicinal.

III. Oil will not last long, its virtue is soon gone, it quickly decays and becomes unsavoury.

DISPARITY.

I. The Spirit is from above, and without beginning, *' Flowing from the throne of God and the Lamb," Hev. xxii. 1. But the Comforter, even the Spirit of Truth, which proceedeth from the Father, he shall testify of me," John xv. 26,

n. The Spirit hath idl excellent qualities in it; it will not onfy beautify and perfume, but it is also a sovereign good for healing all distempers of the soul: what rare property is there in any sort of Oil, but the Spirit in a heavenly manner far excels it.

HI. The Spirit abides the same, never corrupts, nor loseth its virtue, it lasteth firom everlasting to everiasting.

INFEREMCEb.

I. From hence we may see the excellent nature, properties, and usefiilnessof the Spirit

II. It may move and stir us up to pray to the Father for fresh anointings.

HI. Let us ascribe all tenderness and brokenness of heart, to the mollifying virtue of tliis precious Oil.

IV. When ye see choice and excellent Oil, think seriously on the Holy Ghost

V. Labour to get much of it in your vessels, lest your lamps go out, and you go to buy when too late.

THE HOLY SPIKIT THE EAKNEST»OF THE SAINTS' rNHEMTAIJCE.

• ^* After f€ believed, ye were sealed with the Spirit of promise, which is the Earnest of

our Inheritance/* &c., Eph. i. 13» 14.

MSTAPHOB. PABALLKL.

I. An Earnest is usually part of I. The Holy Spirit, viz., the gifts, graces, the best things which are in common and operations thereof, is part of the best things use and estimation among men; as which the great God, in this world, gives unto gold, silver, &c. hb dear chUdren.

II. An Earnest imports something 11. The Earnest of the Spirit doth also denote, bought or sold, as also an agreement as is observed by some, that spiritual bargain or consent between two parties, for which is made between God and a believer. The the confirming of some contract or Lord, in a solemn contract, requires of us our proBiise, which before was oot settled, whole soul, life, strength, the best we are, and

are capable to perform for the glory of his holy

name; and to the end he mig^t have, as I may say, the bargain punctually observed, hath given us an Earnest, to wit, his Spirit, and we receiving of it, show our assent and consent to the contract, to serve the Lord and become his for ever, Bom. xii, 2,1 Cor. vi. 19, 20.

ni. An Earnest is given as a III. The Spirit is given by the Father |p he-pledge of some future good thing, Movers, as a pledge or Earnest of the blessed inhe-purchased or promised to a person. ritance, which Christ purchased by his blood for

them, and upon the account of his own free grace is promised to them. '* Who hath also sealea us, and given us the Earnest of the Spirit in our hearts," 2 Cor. i. 22.

IV. An Earnest, oftentunes of a lY. The Spirit which God giveth to believers great bargain or purchase, is a oon- as the Earnest of eternal life, is a great sum, siderable sum, twenty or thirty or that which is of considerable value; the pur-pounds, sometimes more hath been chase being infinite or invaluable, it is meet the given in Earnest of an inheritance: Earnest should bear some proportion to it; who nn Earnest is commonly proportioned is able to account or reckon up the worth of the according to the worth or value of Spirit of God, which is the Earnest of the saints' the purchase. inheritance ? We may judge of the value and

excellency of it by the fruits thereof, which are '' Love, joy, peace, long-suffering, gentleness, faith, meehiess, temperance," &c. Gal. v. 22, 23. One particular firuit of the Spirit, viz., peace, is such an inestimable jewel, that the Apostle saith, "It passeth all understanding," Phil. iv. 7.

Y. An Earnest is that which con- Y. The Earnest of the Spirit which God hath firms or makes sure a bargain or given to his people, confirms that mutual con-contract between two parties, by the tract and agreement which is between him and means of which each claims his own them : God hereby claims a new covenant-right interest and property. to believers, and believers claim interest and

property in God. " Hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit," 1 John iv. 13.

YI. An Earnest puts a bar to any YI. The Earnest of the Spirit prevents Satan who would unjustly stop, disannul, or from stepping in to break and make void the spi-make void the covenant agreed upon, ritual bargain or contract between the soul and

the Lord Jesus Christ. A saint can by this means

say, I have received Earnest of God, I am not mine own, I have agreed, covenanted, and sold myself to him. " Depart from me, ye evil-doers; for I will keep the commandments of my God," Psal. cxix. 115. " The Lord rebidce thee, Satan," &c., Zech. iii. 2. And hereby God looks upon himself concerned to secure and make sure of the soul to preserve his right and interest he hath in his people against all enemies, that he may not lose his bargain.

YII. AnEamestconfirmsabargain, Yll. The Spirit confirms the covenant of

so that it gives assurance to him that grace so to believers, that it gives them an tx^-

THE HOLY SPIBIT THE EAKNE6T OF THE SAINTS' INHEBITANCE. [bOOK 0.

METAPHOR.

receives it, of the inheritance or purchase of whatsoever it is the Earnest.

PARALLEL.

snrance of eternal life and glory to come; hence it ft called, " The Earnest of the saints' inheritance, until the redemption of the purchased possession,'' Eph. i. 14.

Vni. The gifts, mfluenoes, and graces of the Holy Spirit, though they are in themselves of great worth and value, and accordingly greatly prized hy the godly; yet not to he compared to the full fruition of God and the glorious inheritance which the Spirit is given as the Earnest of.

IX. The Spirit, which is the Earnest of glory, is given to believers for their present profit; God's infinite favour bestows grace, peace, joy, and the like, whilst saints are in this world: and indeed it is upon this Earnest-money they live, and it is so much as is sufi&dent to bear all their charges, and defray all their expenses till they receive the everlasting kingdom," 1 Cor. zii. 7, Gal. V. 22. 25.

X. There is also a distance of time between the saints receiving the Spirit, which is the Earnest of that glorious inheritance, and the full possession of it. They receive the Spirit as the Earnest when, or soon after they believe; the time

VIU. An Earnest, though it may be in itself, something of considerable value; yet it is always far short in worth to that which it is the Earnest of.

IX. An Earnest, as it is something given of a valuable consideration, to confirm a bargain: so the person that receives it, immediately enjoys it, he hath it in hand for his present profit and advantage; and many times a man hath nothing else to live upon till he receive the whole sum, but the Earnest-money.

X. There is always some distance of time between the laying down of the Earnest of an inheritance, and full enjoyment of it, or entering into the pKsession thereof.

^ when tliey receive the inheritance is not till they

die, and not the full fruition or perfect enjoyment of it till the resurrection: '* Henceforth is laid up for me a crown of righteousness, which God, the righteous Judge, will give me at that day," &c., 2 Tim. iv. 8.

METAPHOR.

DISPARITY.

I. The Earnest of the saints' inheritance is of an incstimuble value, being of an heavenly and sublime nature, the holy, blessed, and eternal Spirit of God, in the operations, gifts, and graces thereof.

n. The Holy Spirit is the Earnest of " An inheritance, incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us," 1 Pet. i. 4. "Be thou faithful unto death, and I will give thee a crown of life," Rev. ii. lb.

III. There never wiU be any recanting about giving or receiving this spiritual Earnest; God will never repent that he gave his Spirit to his faithful children, it being bestowed upon them as the result of his eternal purpose in Jesus Christ. And believers have no cause to recant their bargain, in yielding themselves up to God, both body and soul, all they are, and are capable to do, for the glory of free-grace; for their gain will be unspeakable thereby: ** Godliness is profitable to all things, having the promise of the life that now is, and that which is to come;" it is great gain, 1 Tim.iv.8. IV. Sometimes the purchaser lY. God will never, can never lose those souls loses his Earnest, by flying from for whom he gave his Son, as the price of their

redemption, and his Spirit as an Earnest to make sure of them: '' My Father which gave them me is greater than all, and none is able to pluck them out of my Father's hands," John x. 29.

V. The spiritual Earnest is given by the Father, upon the account of Christ's purchase, unto believers. The Lord Jesus bought the inhe-

I. An Earnest among men is usually a certain sum, either more or less, of gold or silver, which are but corruptible and earthly things.

II. The best and greatest purchase an Earnest among men is given for, consists of temporal things, that pass away and perish, as all sublunary things do.

m. Sometimes among men, a person who has given Earnest for such or such a commodity, does afterwards recant his bai'gain.

the bargain, and so never has the inheritance.

Y. Amongst men, the Earnest of an inheritance is given by the purchaser to the seller, and he expects

BOOK II.] THB HOLT SPIBIT THE FAKNKST OF THE SAINTS' IXHKBITAKCE.

507

something of equal worth for that he parts withal for it.

YL An Earnest among men is given by the purchaser^ with an intent or design to advantage himself thereby; it is chiefly his own interest and profit which he aims at in this action.

ritance, and received the Earnest of it for us, as Mediator, who freely gives it to us; out of his own good-will he bestows it upon us, as an assurance of the full possession of eternal life.

YI. The Lord giving his Spirit as the Earnest of future blessmgs, designs (it is acknowledged) his own glory thereby: but chiefly the profit will be ours: it was our good, our advantage Christ designed and aimed at, in dying for us, in giving his Spirit to us.

INTEBENCE8.

I. What admirable grace and favour is here! Did God give Christ to die for us, to redeem us from sin and wrath to come ? and did he receive the Holy Spirit as Mediator to give it unto us, the Earnest of that purchased possession? Let this be to the praise of his glory. Christ purchases that we might possess. Others purchase that they may inherit themselves, and give Earnest to mske sure of the estate to themselves; but the Lord Jesus needed not to do so, he was Heir from everlasting, and all that he did, as a Me-diator» was for us, to enrich and make us happy and blessed for ever.

II. If God hath giveii to believers the Holy Spirit, as the Earnest of their inheritance, let them take heed &ey do not go about to defraud him of his bargain: they are not their own, they are *' Bought with a price," 1 Cor. vi. 19, 20; and they have consented to this holy contract by taking an Earnest from his hand. It is great injustice to deprive or keep back any part of a lawful bargain from the buyer, especially when he hath given Earnest for it.

III. This shows what certain hopes and good assurance a godly man hath of eternal life : it is bought or purchased for him, it was given by promise to him, the promise is sealed ; nay, more than this, he hath received a pledge or Earnest of it. What little ground is there then for any soul to despond, or doubt of the eternal inheritance ? The holy God deals with us after the manner of men, about the great concerns of another world; the bare promise of God would be security enough; we need not require a seal of an Earnest of him. 0 how doth divine goodness condescend to poor creatures, that the Heirs of promise might have strong consolation ? Heb. vi. 18.

IV. From hence believers may learn to repel and withstand the temptations of Satan. " Simon," saith our Saviour, " Satan hath desired to have you," &c., Luke xxii. 31; but might not Simon (and so consequently every true Christian) say, I am not mine own; thou comest too late, Satan; I have received Earnest of a better estate, of a better kingdom than thou hast; I have given up myself to Jesus Chiist, and he hath taken possession of me by his Spirit, that I might possess and enjoy him to eternity.

y. And let sinners, who would have an interest in God, and enjoy this eternal inheritance, learn from hence the ready way to come to it.

First, they must believe: the saints that are sealed with the Spirit, which is the Earnest of the purchased inheritance, are said to trust in God, after they heard the word of truth, the Gospel of their salvation: " In whom (saith the apostle) after that ye believed, ye were sealed with that Holy Spirit of promise: which is the Earnest of our inheritance, until the redemption of the purchased possession, to the praise of his glory," Eph. i. 13,14.

Secondly, as they must heai, attend upon the word go out of themselves to Christ, rely upon him, and trust him, believe and receive the record God hath given of his Son; so they must submit to his ordinances. The Spirit is promised to those that keep liis commandments, John xiv. 15, 16. If this be doue in truth and sincerity, you shall certainly receive tlie earnest of future happiness, as well as others.

YI. Those that would have a trial of their estates and conditions, who desire to know whether they have received the Spirit of God or not, may read the metaphor where the Holy Spirit is compared to a Seal. Nothing is more needful; all may see from hence to make sure of the Spirit: take heed you be not mistaken about it, &c.

And let them that have received it, live upon it. Such need not fear wanting any good thing; this Earnest-penny will, as hath been shown already, defray all their charge whilst they are in this world. It is a great sum; God gives Hke himsehf, and answerable to that inheritance prepared and purchased for believers.

VII. What fools are they that slight and despise this Earnest. God offers men in the Gospel everlasting life, and to assure them of it, promises them, if they will come to his 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," Prov. i. 23.

THE HOLY SPIRIT COMPARED TO A SEAL.

c<

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 J^nrit of promise,'* Eph. i. 13.

*' ^nd grieve not the Holy Spirit of God, whereby ye are Sealed unto the day of Re-dempiion'' Eph. iv. 30.

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 another's act; as also lo ratify and make authentic bonds, covenants, &c. And to open 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. x. 16.

3. The Sealer, that is as some conceive, the Father, or the Lord Jesus Christ; others more immediately 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 active impression 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 passive impression, or image of the Seal left in wax, is called the image of God, or knowledge, 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 fiilly in opening the Metaphor.

METAPHOR. PARALLEL.

I. A Seal (especially if it be the I. The Holy Spirit is the King's Seal, the king's Seal,) is highly prized, and glorious King of heaven and earth, and therefore very carefully kept. is highly valued and prized by every true Chris-

tian.

n. A Seal makes an impression II. The Holy Spirit makes an impression on in the wax like itself, or leaves a the heart; there is in a believer a similitude, a resemblance of it. h'keness or resemblance of God; every saint hath

the image of the Spirit upon him; he is holy, harmless, heavenly, &c,

m. Before the Seal can make III. Before the Holy Spirit Seals any person to an impression, the wax must be the day of redemption, the heart is broken, sof-melted, or made pliable, soft, and tened and made pliable by the word, and power-fit to take it. ful 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."

lY. The Seal alters the form of IV. The Spirit makes a change upon the soul the clay it is set or stamped upon, of a man or woman that receives the impression A piece of clay is a rude lump, of it; it alters every faculty, and puts a new without form or figure, saith Mr. form or figure, as it were, upon it. Man natu-Caryl; but if you take a Seal and rally is a rude lump, a gross and confused piece, stamp upon it, that clay receives any by reason of sin, till the Spirit stamp upon him, figure, or coat of arms, that is en- or infuse into him new habits, graven upon it, Job xxxviii. 14.

. _ .1 - ■ — ■ — ' — —f— ■ _ ^ .

* Wilson.

BOOK 11.]

THE HOLY SPIRIT COMPARED T3 A SBAL.

509

MBTAPHOB.

PA&ALLSL.

y. A Seal is to confirm and make sure bonds, contracts, or covenants that are made between man and man. If an honest man make a promise of such and such things to bis friend, he thinks he halii grottid to hope those good things, so promised him, are his own^ but if he give it under his hand-writing, he concludes be is more sure; but if the writing, covenant, or promise be sealed, it is as firm and as sure as he ean desire to have it.

VL A Seal is used to distinguish or differ things one from another, ' whereby property is known and secured ; a merchsmt knows bis goods from other men's by the Seal or mark he sets upon them*.

VII. A Seal is used to confirm and make laws authentic; till they have tiie king^s Seal stamped upon them, they oblige not the subject to obedience.

y. The Holy Spirit confirms and makes sure covenant and promises of God to believers, Psal. xxii. 24. 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 aUo, that tiiey might not doubt of the truth and stability of hb covenant, 2 Cor. i. 22. " We are his witnesses of these things, and so also is the Holy Spirit, whom God haith given to them that obey him, Eph. i. 13, Acts V. 32.

YL The Holy Spirit distinguishes or differs one man from another; God haUi 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," 2 Tim. ii. 19. " If any man hath not the Spirit of Christ, he is none of his," Rom. viii. 9.

yn. The Holy Spirit is the broad Seal of

heovm, by which all the laws and institutions of

the Gospel were ratified and confirmed, with signs

and wonders in the primitive times; by which

means they come to be authentic, and everlasting

laws, obliging all men to obedience; and all laws

of spiritual worship, traditions, and institutions, enjoyed by any potentate, assembly, or

council whatsoever, that were not thus sealed or witnessed to, are utterly to be rejected,

Mark xvL 20, Heb. iL 3, 4.

yin. The Spurit secures, preserves, and keeps

safe all true believers, from the danger they con-*

tinually are exposed to, from sin, Satan, and the

ensnarements 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," Ezek ix. 4, Bev. vii. 3, and ix. 4.

IX. A Seal many times is IX. The Spirit is oftentimes counterfeited by

counterfeited by ill men, they en- 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 tlie ignorant and unwary souls to their etemsJ ruin.

X. The Holy Spirit hath hid or Sealed up some things from some men; *' Bind up my testimony. Seal the law amongst my disciples," Isa. viii. 16. Many things are hid from saints themselves, in dark and mysterious prophesies in the Holy Scripture. " Seid 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, thou^

ym. 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

deavour to imitate it as nigh as they can, to cheat poor ignorant people thereby.

X. A Seal is used tx> hide or keep back others from the knowledge 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, though it is likely afterwards, in convenient time, those things so concealed are discovered.

THE HOLY SPIRIT COMPARED TO A SEiX.

[book n.

legible to be read of all the chosen and elect seed, and heirs of promise, and in that great day thejr shall be known to all the world.

METIPHOK.

I. 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 authentic in law.

n. A Seal among men can make no impression without a hand, or one to seal therewith.

in. A Seal is an instrument made by the hand of some artificer of earthly matter or substance, and makes only a human or external impression.

lY. A Seal may be lost, or grow old and defective, and so make no perfect and dear impression.

DISPABITY.

I. 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," Eph. iv. 30.

n. The Spirit is not only the Seal, but the Sealer, he nuDces the impi^ession, needing no other, and also is the Seal by which the impression is made.

m. 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 a. woman, which by the operation of God's grace is made pUable and meet to receive it.

IV. The Spirit can never be lost, grow old, be worn 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.

INFEBBNCE8.

I. From hence we may perceive by whom the change and difference is made, which in any person. Man is bom in sin, and rather resembles Satan and bears his image,

than the character and likeness of God, until the Holy Spirit stamp a new and heavenly character upon him, or infuse 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 then: 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," Rom. viii. 5. " 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," 2 Cor. iii. 18.

III. For further trial take these few brief notes following.

1. Were your hearts ever humbled in the sense 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 the 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. czix. 49. The Ephesians are said " To be sealed with the Spirit of promise," Eph. i. 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 enlightened, the soul sees an excellency in God, and in Jesus Christ, a transcendent beauty in divine objects, and values the knowledge of Jesus Christ and him crucified, above all the things in this world, Phil, iii. 9—12.

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 breathe 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 thyself thou hast not the Spirit of God in thee, thou are far from being sealed therewith. It is by the virtue of these promises that are imprinted upon the soul by the Holy Ghost, that a man comes to ** Cleanse liimself from all filthiness of the flesh and spirit, and to perfect holiness in the fear of God," 2 Cor. vii. 1.

•

6. Dotli not thy heart condemn thee, for allowing thyself in any known sizi, or for living in the continual neglect of any one known duty ? '* The Spirit witnesseth with oiuf 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 man with the rule of Uie word; and if the hent and stream of the soul he 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 he lu^py 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 marked 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 possess the Gospel, and pretend to the Spirit, strive to get this Seal. It is not enough to read of the covenant of God, and to have some external knowledge of it, and dispute about it: but labour to get it Sealed to you by the Holy Spirit.

VI. If the Spiht be the earnest and Seal of this blessed iaheritance, do not grieve it; this is the counsel the apostle gave to the Ephesians. Do not quench the motions of it, nor turn a deaf ear to tiie tender and gracious reproofs it daily gives you. Do not give way to sin or Satan: neglect not your duties; pray often, and hear the word, and be found in your places where the word and Spirit hath directed you: live in love, and '' Let all bitterness, wrath,, anger, clamour, and evil-speaking be put away from yon, with all malice: and be kind one to another, and tender-hearted, forgiving one another, as God for Christ's sake hath forgiven you." And hereby you will not grieve the Holy Spirit, whereby you are Sealed unto the day of redemption.

Lastly, Take heed Satan does not deceive thee with a counterfeit Seal. Many are confident they have the Spirit, light, and power, when it is all mere delusion. The Spirit always leads and directs according to the written word: " He shall bring my word," saith Christ, '* to your remembrance." Some men boast of the Spirit, and conclude they have the Spirit, and none but they, and yet at the same time cry down and vilify his blessed ordinances and institutions, which he hath left in Ins word, carefully to be observed and kept, tUl he come the second time without sin unto salvation.

THE HOLY SPIRIT COMPARED TO A RIVER.

" There i» a River, Ihe streams whereof make glad the city of Ood,*' Psal. xivi. 4. '* He thai believeth, out of his belly shall flow Rivers of living watery'' John vii. 36. *' yind he showed me a pure River of water of Itfe^ as clear as crystal, proceeding out of the throne of God, and the Lamb" &c., Rev. xxii. 1.

METAPHOB. PASALI^L.

I. Every River hath a proper I. The Holy Spirit is said to proceed from head or fountain, from whence it the Father: *' But when the Comforter is come, doth proceed. whom I will send unto you from the Father, even

the Spirit of truth, which proceedeth from the Father, he shall testify of me," John xv. 26. '* It proceeds out of the throne of God, and the Lamb," Rev. xxn. 1.

n. A River hath much water 11. The Holy Spirit is called a Rivo:, not a in it; a cistern or vessel will contain cistern, not a vessel, to denote that fulness of the but small quantities; some Rivers water of life which is in it, the abundance of contain abundance, and can never be heavenly blessings that flow from it; all the godly emptied. in all ages, from the begmning of the world, have

been supplied from this river: thousands and tens of thousands, have drawn out of it, have been filled with it, have had then: measures of it, as God in his wisdom saw good to communicate it to them; yea, and our blessed Saviour received it without measure: and yet the river is as full as ever in itself, there is no emptying of it.

THE HOLT SPIRJf COMPAHBD TO A BIYEB.

[sooif n

mTAPHOB.

III. A River lieth open and free to all: every man that passeth by makes use of a Kiver, if he need it. Fountains or conduits are many times sealed, or locked up, and it is hard to come at water out of them; but a River doth freely send forth its streams, that run continually, never cease day nor night.

IV. Many Rivers are very deep, although in some places they may be so shallow, as that a man may wade in them; yet in some other places they are mighty, deep, and dangerous, so that none dare adventure into them: hence marks and bounds are many times set up to give jotice.

PARALLEL.

ni. The Holy Spirit is a River that lieth open to all poor sinners; whoever will, may come to these waters; none are forbidden, no restraint is laid on any soul that desires to have them: " I wiU give freely to him that is thirsty, even the waters of life," Rev. xxii. 17, " Ho, every one that thirsteth, come to the waters," &c., Isa. Iv. 1.

V. A River is the proper element of fishes, and many living creatures; they are produced by it, and live in it.

yi. A River is good to wash in, to cleanse, purge, and carry away filth, and noxious pollution.

IV. This spiritual River is wonderfully deep, there is no searchingout the depths thereof. ** Who knows the mind of the Spirit, but he that search-eth all things," Rom. viii. 27. The purposes, decrees, and secret ways of the Spirit, are unknown to men in many respects, though some of his ways, influences, and operations are discernible. Believers may adventure a little way, as far as their bounds and limits permit them. We must not pry too curiously into the depths of God, he having setboundsby the w<Mrd how £GLr we should go; and let all take heed on their peril Uiat they adventure no further.

V. The Holy Spirit is the proper element of all true believers; they are bom by the Spirit, live by the Spirit, and walk in the Spirit Ministers are fishers of men, John iii. 5, Gal. v. 26. See the parable of the Net.

VL This River is good to wash, purge, and carry away filth, and all abominable pollution of sin, bodi in souls, churches, and nations, triiere the water of this River runs: ** Such were some of you, but ye are washed, but ye are sanctified, but ye aie justified in the name of the Lord Jesus, and by the Spirit of our God," 1 Cor. vi. 11.

Vn. A River hath its banks to VII. The Spirit hath its proper bounds, and keep it in its proper bounds, and make always runs in its spiritual channel, viz., the word

and ordinances, God's public and private worship: and thither all must have recourse, that would receive the precious and gioiiotta blessings and benefits thmot; if you would have these sacred waters, you must observe the ehannel where this River runs: " Where I record my name, I wiU come unto thee, and will bless thee," Acts ii. 1—^4; when the disciples were assembled together, they met with the Spirit, that being their duty, and Christ's institution.

VIU. Some rivers overflow their VKT. This spiritual River hath several times banks at some certain times and 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 please, 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 channel of the River, unto the stream of Egypt," Isa. xxviL 12. God meets with some, as he met with Paul, who was running from him. The Scripture speaks of a time, '' When the knowledge of the Lord shaS 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 Imd 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

it run into its own channel, by which means people know whither to go, if they would partake of the benefit of its waters.

greatly enrich the soil, and make it fruitfiil; as particularly the River Nile in Egypt.

dragons, and the owls; because I gave waters in the wilderness, and rirers in the desert^ to give drink to my people, my chosen," Isa. zzx. 25, and xliii. 19, 20.

metapMOb. parallel.

IX« A River is profitable for IX. The Holy Spirit is gloriously advantageotis commerce, traffic, and naviga- for spiritual commerce and traffic. It is that tion; it is the means of convey- which, by the use of ordinances, conveys the ance of the rich commodities of riches of iieaven to dwellers here below: " He one kingdom to another, and one shall receive of mine, and show it unto you; he will city to another: by which means, bring all things to your remembrance." It is the people, cities, and nations are Spirit that stores the city of God with sdl its di-greatly enriched. What a great vine riches. There is no trading to heaven, but covenience • is the River Thames by sailing in this River; faith can do nothing wiUi-to the city of London I By this out it. If these waters do not run, our souls can means also one Mend can soon go make no good return from the celestial shore. The to another, and often hear each church, and every family of the godly, would soon from the other. be starved, were it not for this heavenly and spiri-

tual River; hence it is said to rejoice the rignte>-ous: ** There is a River, the streams whereof make glad the city of God, the holy place of the tabernacle of the Most High," Psal. xlvi. 4. 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. Some Rivers run very swift- X. This spiritual River, as it is deep, so it is ly, bear down all before them, are very swift, though it be not always discerned to so impetuous that they cannot be be so by us, nor doth the stream indeed seem to stopped in their course and chan- us to run always with a like motion. But when nel. A swift stream best washes God doth, as it were, open the flood-gates, then away all filth. it nms very swift, and is so impetuous, that it

drives all down before it: " Lord, said Saul, what wouldest thou have me to do ?" Acts ix. 6. 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 wMch is very powerful, carrying away aU our great defilements. It 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 sluices of it.

XL Some Rivers environ towns, XI. Tins River is a believer's strength, " Not

and are instead of other fortifica- bymight,norbypower, but by my Spirit, saith the tions to them, making them strong, Lord," Zech. iv. 6. It is the church's sure forti-and hard to be taken. fication: " When the enemy comes in like a flood,

the Spirit of the Lord shall lift up a standard against him," Isa. lix. 19. 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.

Xn. A River causes those trees XH. Those churches or souls, who enjoy the that are planted by the side of it blessed streams of this spiritual River, grow, to thrive and grow exceedingly, flourish, and bring forth much fruit. '* He shall The waters softening the ground, be like a tree planted by the Rivers of water, that their roots spread forth, they bringeth forth his fruit in due season; his leaves flourish; when those that are plant- shall not wither,"Psal. L 3. "They shall spring ed on heaths, and barren moun- up as among the grass, as willows by the water-tains, wither and fade away in a courses," Isa. xliv. 4. " Blessed is the man that time of drought. . trusteth in the Lord, whose hope the Lord b: for

he shall be as a tree planted by the waters, which spreadeth forth hb 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 the drought cometh, neither shall cease from yielding fruit," Jer. xvii. 7,8.

Xin. A River is very peasant XHI. This spiritual and heavenly River yields and ddightful, as well as profit- the church, and all true beHevers, much joy able to them that dwell by it; and and sweet delight; no pleasures like those tlia( they can take their walks by the flow from the Spirit: '^ The fniit of the Sphrit is sides thereof. . joy, peace," &c.. Gal. v. 22. And sometimes when

2 L

THE HOLY SPIRIT COMPAHED TO A IlIVEB.

[book It.

they partake of those celestial streams, they ai'e so delighted thereby, that they cannot forbear breaking forth into singing: '' There is a Elver, the etreams whereof make glad the city of God," &c.

METAPHOR.

XIV. A River carries, or conveys, by the help of boats, and other yesselH, many things and persons, (whose purposes and intentions, are that way steered) into the ocean.

XV. Sometimes a Eiver is so still, calm, and quiet, that you cannot discern any motion; and then without mere human artificial means, no ship, boat, or vessel can sail or move along.

seem like vessels becalmed; no duty being only performed by the strength

XVI. Some Rivers divide one country or nation from another.

XVn. After a great rain, a River rises higher, runs more swift, by reason of . the land-floods that come down and run into it.

XVIII. A River will carry and bear up a ship of a great burthen, and many other heavy things: and according as its waters run, either more slowly or swiftly, so do those things which sail or swim along in it.

XIX. The water of a River and running streams, is usually more clear and savoury, than pools of standing waters. A River purg-eth itself: and if a branch or small stream run through a loathsome ditch, it carries away the pollution of it.

XX. The waters of a River are good to drink, and satisfy thirst.

PARALLEL.

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 bath said," My Spirit shall not always strive with man," Gen. vi. 3, but also, the godly themselves cannot sometimes perceive a visible or sensible operation thereof. And then their spirits

or service performed hath any life or activity in it, of natural or acquired parts and abilities.

XVI. This spiritual River divides the church from the world, believers from unbelievers: " For who maketh thee to differ from another ? and what hast thou which thou didst not receive ?" 1 Cor. ix. 7.

XVn. After brokenness of heart, or a mul> titude of unfeigned tears, and true contrition of soul, how high do the waters of the Spirit rise ? how doth peace and joy abound in the inward man?

XVin. This spiritual River carries and bears up the weight of the whole church, which sails like a ship along these waters; and every saint, notwithstanding all those heavy weights of sin, and other unprofitable burthens, that are in and about them, is sustained by these divine waters.

XIX. The Spirit is a pure stream, as clear as crystal; its waters are sweet and savoury, and wheresoever they come, they cleanse and wash away all corruption, Rev. xxii. 1. No man's heart, though it never be so much polluted and foul, like a stinking ditch, yet if a small stream or branch of this River be let into it, and hath a free passage, but it will carry away all the filth and pollution thereof, 1 Cor. vi. 11.

XX. The waters of this River are exceeding good for the soul to drink, and nothing else can allay or satisfy the inward thirst and desire thereof, John iv. 13, 14.

METAPHOR.

I. All earthly and elementary Rivers have a beginning.

II. Other Rivers are fed by springs or fountains, &c. They have not their waters from themselves; a River is not the same with the head or original from whence it proceeds.

niSPARITT.

I. This River, the Spirit, is from everlasting to everlasting, without beginning, and without ending.

II. This River, the Spirit, is a fountain as well as a stream; though it is said to proceed from God, yet it is God himself. But Peter said to Ananias, ''Why hath Satan filled thine heart, to lie to the Holy Ghost ? Thou hast not lied to man, buttoGod/'Actsv.3,4. *'There are three persons

fiooit II.]

TKl: fiOLY SPIRIT GOMPASED TO ▲ lUVER.

515

that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one,*' 1 John v. 7. " The Spuit of the Lord hath made me/' &c., Job xxxiii. 4. The Spirit Imoweth all things, showeth ns things to come, is the object of divine worship; the sin against the Spirit can never be foigiveit From all which instances, it is evident that the Spirit is God. See the metaphor Light, Book ni.

m. Other Rivers are subject to III. This River, the Spirit, never decayeth: decay, do not always run with the it hath as much water in it as ever it had; it is same strength; a diy summer makes as broad, as deep, and as full now as it was at

abatement of its waters; many Rivers have been quite dried up: God threatened the Egyptians, that he would deal so with the River NUe, Isa. xi. 15.

the beginning, though many thousands have taken plentifiiily of it No drought can abate its crystal streams; it is infinite in itself. Though God hath provided a channel of ordinaaces, to convey some of its waters to his chosen, yet it cannot be circumscribed nor lunited, as it is in .itself.

lY. The water of this River cleanseth the soul and conscience; it waaheth away all spiritual or internal pollution and uncleanness.

y. This spuitual River can never be fouled, nor made muddy, nor be unsavoury; it is beyond the power of men or devils to corrupt the Spirit of God.

VI. The River of the Spirit cannot be diverted, or forced to leave its channel. It is impossible to lock it up, or turn its course. How can men of finite beings, obstruct the infinite God in his way and mtumer of working ? ** Whither shall I go from thy Spirit ?" Psal, cxxxix. 7. " I will work and who shall let it ?*'

Vn. This River can never be frozen. The bleakest wind, the sharpest air, the coldest season cannot change it. The divine waters run as freely in the cold winter, as in the heat of summer; they are of very warming and comforting quality. Vni. This spiritual River bringeth forth only creatures of a harmless quality. All believers, so far as they are regenerated, are the production or offspring of the Spirit, and are of the same holy, heavenly, merciful, and hannless disposition. IX. This River is of great dimension: " Who by searching can find out God to perfection ?" His length, breadth, and depth, are past finding out. The Spuit is incomprehensible, an immense and infinite Being. These waters are like those spoken of by the prophet. " Afterwards he measured a thousand cubits, and it was a River that I could not pass over, for the waters were risen, waters to swim in, a River that no man could pass over," Ezek. xlvii. 5.

rV. The waters of natural Rivers only cleanse and wash the body from external filthiness.

v. Other Rivers may grow muddy, foul, and unsavoury, the water not good, nor wholesome to drink of.

VI. Other Rivers may be locked np, or turned another way; it is possible to turn the channel and course thereof. Many Rivers have been made to forsake their ancient curronts. This goodly River, which feeds London, may be locked up, and turned another way by an enemy.

VII. Other Rivers may be firozen up; though running streams do not freeze so soon as standing waters, yet sometimes they freeze also.

Yltl. Other Rivers breed noxious creatures of strange and difierent qualities, creatures that will eat and devour one another.

IX. The length, breadth, and depth of other Rivers may be measured, and are of a small dimension comparatively.

INFERENCES.

I. We may perceive from hence the excellency and necessity of the Holy Spirit: Re is much more useful and necessary to the Church, than Rivers of waters are to the world: for our hearts are naturally dry and parched, like the heat in the wilderness, and it is the Spirit that moisteneth them; our hearts aro hard, and the Spirit mollifieth them; they are naturally filthy, and he washeth and cleanseth them; yea, our hearts are barren, and the waters of this River make them fruitful.

2 L 2

II. It also fihoweth us the excellency of ordinances, which are as the channel in which the waters of this River run, or the pipes tiirough which these atreams are ocm-^ veyed to the soul.

III. Bless God for this River, for his opening a firee passage through Jesus Christ, for its flowing forth unto us, and for caunng us, the people of England, to live by the side of

such a crystal stream. 0 what a happy land is that, which ^th a River of water of life running through it!

IV. When you see profitable and delightful streams, think stariotisly on this heavesily River.

v. Let all be persuaded to come to this River: '* Ho I every one that tbirsteth, eome to the waters," lea. Iv. 1.

VQUB Motives oonsibebable.

1. Consider, have you not great need to have your hearts purged and softened by this spuitual River, &c.

2. There is no other River, no other way, no other fountain, that can si^ly your wants. If you wash yourself with snow-water, it will not do away your filth; if you could bathe your souls in a River of tears, yet unless you be washed in Oirist's blood through the Spirit, your sin will cleave to you.

3. This River is large enough; and yet as it is large, it is free. All may oome and partake of these waters; none are excepted: ** Whoever will may come and take of the water of life freely," Rev. xxii. 17.

4. This River is near, the streams thereof run by your doors.

YI. Moreover, from hence let professors try themselves, whether they have been washed and bathed in this River, and have tasted of its water, yea, or no.

Art thou mollified ? Is thy heart made tender ? Art thou deansed ? Is thy life and heart made holy ? Art thou healed of the sores and wounds of sin ? These waters have a healing virtue in them: they will heal a wounded spirit, a galled conscience: th^ are good to dear the sight, causing one to see far off. Are the eyes of thy understanding en* lightened ? Dost ^ou prize the ordinances of God, that convey these waters of life unto thy soul ? Is the water of this River sweet to thy taste ? Is this River thy diief element ? Dost thou live in the Spirit, and walk in the Spirit ? £ph. L 18.

YII. When you remove from one place to another, from one country to another, from one land to another, be sure to plant yourselves near the channel of this River, go not from these waters: labour to live near tiiie ordinances of God, and where the water of life is to be had.

Vin. Pray fervently, that God would never turn the course of this River another way. What would become of God's Church m England, were it not for this crystal Stream?

THE HOLY SPIRIT COMPARED TO WATER.

" Then mil I sprinkle clean Water upon you,** Ac., Ezek. xxxvi. 25.

" He that heUeveth on me, as the scripture hath said, out of his beUy shaUflow rivers of living Water, But this spake he of tlie Spirit, which they thai believe on him, t^uld receive,'^ &c., John viL 38, 39.

In both these places, and divers, the Holy Spirit is compared to Water.

METAPHOB. PABALLEL.

I. Wateb for its rise, is from the I. The Spirit flows from God, the Ocean of ocean; thence it comes, and thither all ftdness. " But when the Comforter is come, it returns. whom I wiU send unto you from the Father, even

the Spirit of Truth, which proceedetfa frt>m the Father, he shall test^ of me," John xv. 26.

II. Water cleanses from filth II. The Spirit of God purges and washes the and pollution. Clothes and other Consdence from the horrid defilement of sin.

BOOK U,]

TfiE HOLY SPIBIT GOHPABED TO WAT£B.

517

METAPHOR,

PABALLEL,

tbiiigs that are defiled, are usually washed and made dean \a Water. It is indeed the bath of nature, which the God of nature hath appointed for the cleansing of things or creatures that are polluted.

m. Water hath a cooling virtue, it cools the earth after a vehement hot and parching season; so the sweating traveller cools himself by washing in Water, When the sun by its scorching beams hath-made a room hot, wa^ it with Water, and it is brought immediately into a cool temper.

** I will sprinkle dean water upon you, and ye shall be clean from yourfilthiness." '' And such were some of you, but ye are washed, but ye are sanctified, but. ye are justified in the name of our Lord Jesus, and by the Spirit of our God," 1 Cor. vi. 11. The Spirit cleanseth, by applying Christ's blood, and by creating clean dispositions in the soul. See River.

UI. The Spirit hath a cooling virtue in it. The heart of a man is subject to great heats, sometimes it is sweltered with temptation. Satan by shooting with fiery darts, puts a believer into violent heats. As the hart is by the hunter put in a foaming sweat, and brays after the Water-brook ; so Satan, that blood-hound, makes the soul thirst after the Water of life, Psal. xlii. 1, 7. Sometunes men are put into great heats by pre* vaUiug and raging corruptions; " They are (saith the Lord) as an oven heated by the baker," Hos. vii. 6,7. The Spirit cools this heat, partly by subduing the lustings of the flesh, and partly by strengthening the renewed part, Jesus Christ opens the oven of a distempered heart, and by casting the Water of the Spirit upon it, brings it into a cooler temper. When Saul was in that hot and raging heat, to shed the blood of the saints, the Spirit quickly allays his rage and fiiry. Acts ix.

lY. Water makes the earth fruit IV. The Spirit wherever it falls, makes the

fill, it is of a fructifying nature. How soul fruitful. Men's hearts are naturally barren,

and like the parched heath m the desert; but when this sacred rain comes down upon ^em, they quickly look green, and in a glorious manner fructify and bring forth the fruits of righteousness; as appears in the case of Zaccheus, no sooner did he receive of this divine Water, and salvation was come to his house, but he cries out, " The half of my goods 1 give to the poor," Luke xix. 8.

V. The Spirit softens the hard and flinty heart, by applying the blood of Christ. No sooner doth the Water of the Spirit come down upon a stub-bom and rocky-hearted sinner, but he is made tender and pliable thereby. ** Lord," saith Saul, ** what wilt thou have me do," Acts ix. 6. He was soft, molUfied, and melted, willing to do whatever the will and pleasure of God was.

YI. Water hath a heaUng vir- YI. The Spirit heals all the wounds and dis-tue in it. Some great wounds have eases of the soul. *'Lord, be merciful unto me, and

heal my soul," saith David, " for I have sinned against thee." " He sent forth his word and healed them," Psal. xli. 4, and cvii. 20. No soul that ever took down one draught of these waters, but was cured of whatsoever disease he had. It searches to the bottom of every sore, and purges out the corruption, and then by applying the blood of Christ it heals the soul of all its wounds perfectly. YII. The Spirit is of absolute necessity, without it we cannot live to God, cannot live the life of faith, the life of holiness; many perish and are utterly lost for want of the Spirit, for not coming to these Waters.

YIU. The Spirit of God allays that great drought that is Ih men and women naturally after perishing things. '* But whosoever drinketh of the Water that I shall give himi shall never

barren! how unprofitable is it in a great drought! the grass fadeth, wi-therethy and is dried up; but when a soaking shower falls upon it, how green and flourishing it is immedi-diately made thereby.

Y. Water softens and mollifies the earth. David, speaking of the earth, ssuth, " Thou waterest the ridges theroof, and makest it soft with showers," PsaL Ixv. 10.

been healed only by washing in Water. Some Waters in England are sovereign good to cure many distempers and diseases of the body, like the pool called Bethesda^ John v. 2, 3,4.

YII. Water is so necessary a thing, that we cannot live without it, many have perished for want of it.

YIQ. Water is good to quench one's thirst, to allay the heat of our stomachs, and to satisfy the longing desire, and remove the

THE HOLY SPIRIT COBJPARED TO WATER.

[book n.

METAPHOR.

PARALLEL.

thirst," &c. John iv. 14. It greatly satisfies the spiritual desires of the soul, pving peace, inward contentment and joy through believing.

IX. The Spirit and the blessings thereof are free. ** Ho, every one that thirstedi, come ye to the waters !'* " Whosoever will, let him take of the water of life freely," Isa. Iv. 1, Rev. xxiL 17.

X. The Spirit quenches the fire of lust, the fire of pride, the fire of passion, which Satan and our own treacherous hearts are ready at every turn to kindle in us, and which would, were it not for this sacred Water, bum and consume our souls, and bring us to utter desolation.

«

DISPARITY.

I. The Spirit never hurts any who drink thereof, though in never so great a heat; you may freely take down this Water, and not be hurt thereby, it surfeits none, no danger of drinking to excess here.

II. The Spirit is called the Spirit of life, and Water of life, and may fitly be so termed. 1. Because it begets spiritual life in all poor dead sinners. 2. Because it maintains life: that which gives life and being to us, as we are men or Christians, preserves the same, whether it be natural or spiritual. 3. Because it makes the hearts

of Christians lively, and increases life in them. 4. It is called Water of life, because it brings unto everlasting life. " The Water that I will give him, shall be in him a well of Water, springing up into everlasting life," John iv. 14.

in. Water may be defiled, made III. The Spirit ever remains pure, and admits muddy, and become unwholesome of no filth; it is impossible to defile this Water, and unfit to drink or wash in. or make it unfit for the souls of sinners. See

Eiver,

intolerable pains that rise from an excess of drought.

IX. Water is free and cheap, easy to come at, it doth not cost us much, it is a common element, none are barred from it.

X. Water is necessary to quench fire; when by treachery of enemies, our houses have been set on fire over our heads, how serviceable have we found water to be to quench it.

METAPHOR.

I. Other Water many times doth prove prejudicial to the body: when it is received at certain tmies too fteely, it surfeits, and endangers the life.

II. Water, (whether taken in the common acceptation, elementary Water, or cordial Waters, or spirits prepared by art) are not Waters of Ufe; no Water can beget life, nor give life to the dead.

INFERENCES.

>

I. From hence we may infer, that those who have not received of the Spirit, or drank of this sacred Water, have no spiritual life in them. *' If any man have not the Spirit of Christ, he is none of his," Rom. viii. 9. Those that have not this clean Water sprinkled upon diem, their filthiness remains.

n. What fools are those men, who refuse to drink of the Water of life ? It is but drinkmg, and live for ever!

in. Be exhorted to pray earnestly, long for, and endeavour after a participation of the Spirit. How ready are men and women to go to this well and that well to drink Water, for the help and healing of bodily distempers, go many miles, dispense with all other affairs, that they may be recovered of external diseases: but how few enquire after the Water of life, or leave all their secular business for the good and health of their immortal souls! To persuade you to accept of a word of counsel, take these few motives.

You are invited; " Ho, every one that thirsteth, come ye to the Waters," Aclsa. Iv. 1. Waters are free, you may have them, if you have a heart and will in you to them; the well is open, and Christ stands with his arms spread forth to call and embrace you. *' If any man thirst, let him come to me and drink," John vii. 37.

THE HOLY SPIRIT A WITNESS.

** It is the Holy Spirit that beareth JViiness, because the Spirit is truth. He that belkveth on the Son of God, hath the Witness within himself" 1 John v. 6, 10.

" The Spirit itself beareth Witness with our Spirit," liom, viii. 16.

My conscience also beareth Witness in the Holy Ohost," &c.. Bom. ix.l.

*«

A Witness is absolutely necessary for the keeping up of justice, deciding all matters of moment, or to the putting an end to controversies that may arise between parties; and for the confirming and establishment of truth.

METAPHOB. PAHALLEL.

I. Witness imports something to I. There is something done by Christ for us, be done, diat is to be attested when and in us, which it is needful there be a Witness it shall he required, or when there is of, to confirm and establish both. (1.) Whatever need of it. the Lord Jesus did in the days of his flesh, as the

sent One of the Father, was borne Witness to by the Holy Spirit, by those mighty works which were done by the means and power thereof. (2.) The Lord Jesus hath also done great things in those who do believe the truth, of which the Holy Spirit beareth Witness.

II. A good Witness is a just and II. The Holy Spirit is a just and impartial impartial person, one that will tell Witness. '* The Spirit beareth Witness, because only the truth. the Spirit is truth," 1 John v. 6.

UI. A good and faithful Witness HI. So the Holy Spirit decides and ends the decides and ends controversies upon great doubt that arises in the heart about the trial the right way. work of grace being the right way; will not

speak peace to him to whom it doth not appertain ; wiU not dear the guilty, viz., him that believeth not, notwithstanding his seeming zeal, holiness, &c., nor condemn the holy and sincere person, notwithstanding the weaknesses and infirmities of his life.

lY One Witness is not sufficient IV. So in the great case of interest or no into the deciding of some differences, in terest in Jesus Christ, or about flEdth and rege-some cases there should be more than neration, there mast be two or three Witnesses, one Witness. '*In the mouth of two no more is required. First, the Spirit of God. or three Witnesses, shall every word And secondly, our spirit, or the testimony of our to established." own conscience. *' The Spirit itself beareth

Witness with our spirit, that we are the children

of God," Rom. viii. 16. y. A Witness is highly esteemed, V. When the Spirit of God, with a man's and his testimony prized by a man own conscience, gives in evidence for him falsely accused, when his life lies at touching his sincerity, when accused by Satan stake thereby: especially when such and by wicked men, and slandered as a vile hypo-clear evidence is given in for the crite, as Job was, it doth clear him and make his defendant, that tends to the clearing heart light; and how doth he prize and esteem up his innocency and absolutely to ac- such a friend ? Alas! bad not a christian the quit him, and to his great honour, set Witness in himseJUf, to clear and bear up his soul, him at liberty, notwithstanding those he would sink down many times into utter des-cruel and false accusations of his pendency; but this made holy Job to triumph enemy. over aU his enemies; *' Behold, my Witness is in

heaven, and my record is on high," Job zvi. 19. 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.

YI. A good Witness many times VI. So the Holy Ghost gives in such clear de-gives in such dear proof and cir- monstration and proof to the clearing up of a cumstances, to the deciding of con- man's evidence for heaven, that when all cases troversies and ending dilferences, are clearly considered, a poor saint, though doubt-

METAPHOR. PAEALLEL^

that the matter appears exceeding ful before, comes to a good and fall satis&ction plain in the sight of all persons. therein, God's Spirit and conscience compares a

man's state with the word of God; and ilf upon trial, it appears that those qualifications are wrought in his heart, that the word e:qnresaly mentions, concerning the truth of grace, he then finds he hath no more cause to doubt of the goodness of his condition.

VII. A good and faithful Witness VII. So the Holy Spirit and conscience bring brings a man sometimes off triumph- off a Christian with abundance of holy joy and tri-antly, that all were ready to conclude umph, notwithstandipg his case may seem very was a dead man, dangerous by means of strong accusations of Satan,

as it was with Job. " For this is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity, we have had onr conversation in the world," &c., 2 Cor. i. 12.

Vin. A Witness is so necessary VIII. So the Spirit of God confirms the cove-to confirm bonds, contracts, and nant of grace to the soul of a believer, fat when solemn covenants, that they are not the true fear of God is wrought in ^e heart, 'looked upon authentic and good in the Spirit witneaseth to it, and thereby assures us. Jaw without it. that all the promises that are made therein, are un*

doubtedly our own, and shall be performed to us,

INFBBENCES.

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.

^*For ^ Holy Ghost shaU teach you in the same hour what ye ought to say** Luke. xii. 12. **But the Comforter, which is the Holy Ghost, whom the Father wiU send in my name, he

shall teach you all things, and bring all things to your remembrance, whatsoever I have

said unto you,*' John xvi. 26.

The Holy Spirit is the great Teacher of the Chorch, and every particnlar saint and member thereof, unto whom the accomplishment of that great promise is committed; ** And ihey shall be all taught of Grod," John vi. 45.

xetaphor. paballel.

I. A Teacher is a personal ap« I. The Holy Ghost is a Divine Person. See pellation. Comforter.

II. A Teacher implieth one or U. There is no man whatsoever but needeth more that needeth instruction, or the divine teaching and instnietion of tbe Holy teaching : it argues weakness of Ghost; ** For what man knoweth the things of a knowledge and want of under man, save the spirit of a man which n in him ? standing in some persons, about even so the things of God knoweth no man, but snch things, they ought to be the Spirit of God," 1 Cor. ii. 11.

well instructed in.

in. It behoveth an able Teacher HI. The Holy Ghost hath great knowledge, to have great knowledge and un- yea, he is infinite in understanding, there is derstanding himself, in all those nothing that he is ignorant of, that eidier con-things and mysteries he instruct, cems God's honour, or our good; ** The Spirit eth others in. searcheth all things, yea, the deep things of God,"

1 Cor. ii. 10.

IV. A spiritual and able Teacher IV. Tlie Holy Ghost openeth many dark, and openeth divers dark, deep, hidden, deep mysteries: what hidden mysteries did he and mysterious things to the under- reveal to the proj^ets, and open and unfold to standings of men. the blessed apostles ? " Which in other ages were

not made known nnto the sons of men, as is now r^teftled tUto the ^p6til&i ftttd pt6ph^t& by the Spirit," Et>h. iii. 5.

BOOK U.\

tHX HOLT SPIRIT A TEACHEB,

521

METAPHOR.

PARALLEL.

V. A divine and able Teacher by this means greatly enlighteneth the world, and caoseth darkness and ignorance to fly away» enriching men's minds with the predous knowledge of sacred tmtfas.

YI. An able Teacher instruct-6th 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.

business is to help them rightly and distinctly to understand that.

y. The Holy Ghost inspiring, and Teaching the prophets and apostles (who were the holy pen-men of the sacred Scripture) hath greatly en* lightened the inhabitants of the eaith, 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 enriched with the knowledge of divine truths ?

YI. The Holy Ghost teacheth and instructeth poor sinners gndually, first the a, b, c, of religion, viz., the knowledge 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 widi God, the mystery of the Trinity, the incarnation of Christ, his Priesthood, and other things relating to hiu^ as Mediator; together with many dark sayings and prophecies of fhe Smpture, which those who are unlearned, (viz., who have not tbs l^irif s Teachings) wrest unto Uieir own destruction; '' I have many things to say unto you, but ye cannot bear them now," John xvi. 12, 2 Pet. iii. 16.

YU. Some Teachers teach their YII. So the Holy Ghost teacheth sinners the scholars out of a book; their great knowledge of the scripture: for as the Spirit

gave them forth, so he is the best interpreter of them: ''Then opened he their understandings, that they mightunderstand the Scriptures," Luke xxiv.. 25. '* He shall teach you all things, and shall bring my words to your remembrance; He shall take of mine and show it unto you," &c. John xiv. 26; that is, he shall open and explain my word and doctrine to you. How ignorant are some men of the Scriptures and of those gl(Hriou8 mysteries contained therein. Notwithstanding all their human learning (or that knowledge they have of Hebrew, Greek, and Latin) for want of the Spirit's teaching.

Yin. So the Holy Ghost exerdseih 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 knowledge 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 showed 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 withheldest not thy manna from their mouth," &c. Neh. ix. 20.

X. So the Holy Ghost, who laboured to in-stuct 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 sometime before the flood came upon them, '* that his Spirit should not always strive with man," Gen. vi. 3 ; and in like manner the Spirit deals with stubborn, obstinate sinners; for after long-waiting and abused patience, he

Yin. A Teacher exeioiseth much patience towards them whom he instructeth; especially when he meets with such that are very dull and unapt to kam, he is forced to take much pains with them.

IX. Some Teachers though very deserving, have been greatly slighted by those verypersons ihey have showed mudi 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 employed to teach and instruct grown to such a great degree of "Stubbornness and obstinacy, that they have utterly despised and refused to be taught by them, and have cast all counsel behind their backs; then they have left them, and wholly given them up as hopeless persons.

leaves them, and gives them utterly up to their own heart's lust, and to walk in their own counsel.

XI. Godly Teachers are so great XI. The Holy Ghost is such a great blessing a blessing to people, that it is a to the Church and people of God, nay, and unto great loss to lose them'; najr, a sore sinners too, that there can come no greater judg-and lamentable judgment upon ment upon them, than to be deprived of this sac* the Church and the world to be de- red and heavenly Teacher, though it is sad with prived of, or have their Teachers the Church,''when her Teachers are removed into taken away from them or forced into a comer,* and her eyes see them not;" yet, we a comer. had better lose all our Teachers, and that utterly

than lose this great Teacher only; for though he be 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 thoie who pretend to be Teachers of others, and yet despise his teachiug-assistance, will once find they undertook a work which was none of theirs."

INFEBENCES.

/

I. Is the Holy Ghost the great Teacher? how dare any then reproach and vilify him, or slight his teaching, or those who are led and instmcted by him ?

II. 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 teaching ? Who are they that are taught and instmcted by him ?

Answ. This you may take as an undoubted tmth, the Spirit never teacheth any thing contrary to the written word, because so the world might be at certainty about a good and tme Teacher in matters of religion; the Spurit 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 he that walketh iaithfuUy up to the written word, is led and taught by the Spirit.

Quest. But doth not the apostle say ** We have an unction from the Holy One, and know all things, and need not that any man teach us ?" 1 John ii. 20, 27. We need no other Teacher dierefore but the Spirit.

Answ. That is a great mistake, and apparent wresting of the text: fta 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 bmld 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 ?" 2 Tim. ii. 2. A Gospel-ministry is to abide till Christ's second coming, they are appointed for the gathering together, building up, and perfectmg of the saints, " Until we all come into the unity of the faith, and of the knowledge of tibe Son of God, unto a perfect man,*' Eph. iv. 13. 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.

44

An d he saw the Spirit of God descending like a Dove, and lighting on him,'* Matt. iii. 16.

The Holy Spirit is represented by a Dove, or appeared in the shii^ of a Dove, and may in some things be resembled thereto.

• Dr. Owen,

BOOK n.]

IBB BOLT 8FZBIT THE SAINTS' OTJIDS.

523

SIMILE.

I. A Dove is a bodily snb-stance, or bath a subsistence of his

OWIL

IL " As at the beginniiig of the creation, saith a reverend divine, the Spirit, nomD incvdoda/, came and fell on the waters,* cherished the whole» and communicatinga prolificand vivific quality into it, as a fowl or Dove in particular gently moves itself upon its eggs, until with, and by its generative warmth it hath communicated vital heat unto them."

m. A Dove is a meek, hann-less, and innocent creature; " be ye harmless as Doves."

PAEALLEL.

I. So the Holy Ghost hath a personal existence, it was fi^®' <r*>fUBriito», a bodily shape, and that vtpisifos, of a Dove.

n. '' 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 applied in the Syriac Ritual of baptism, composed bySeverinus; and the Spirit of holiness descended, flying in the likeness of a Dove, and rested upon him, and rested upon the waters."

m. 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.

lY. The Holy Spirit hath a quick and sharp sight, can discern the very thoughts and intentions of the heart; what can be hid from his eyes, " Before whom all things lie naked and bare ?" Heb. iv. 13.

y. 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 Mth.

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, Matt. iii. 16, denotes the divine influence of Uie 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 flery colour, and we must not think this substance, saith Mr. Bkckwood, or body resembled by a Dove, to be hypostatically united to the Holy Spirit, as the human nature of Christ is to the Divine; but as angels appeared oftentimes men in human bodies, and laid them down again; so did the Holy Ghost"

IV; A Dove hath a quick, sharp ^ht or eye, as it is hinted. Cant. i. 15, and iv. 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.

YL A Dove is a most swift creature: hence David cries out, " 0 that I had the wings of a Dove! then would I fly away, and be at rest" PsaL Iv. 6.

THE HOLY SPIRIT THE .SAINTS* GUIDE,

** He will guide you into aU trutk,*^ ^c, John xvi. l3.

" As many as are led by the Spirit of God, they are the Sons of God,'' Rom. viii. 14.

The Spirit is the saints' Guide.

METAPHOS.

I. A Guide is very necessary for strangers in a wilderness where there are many ways and turnings.

PABALLEL.

I. 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 word, where one says, this is the way, and another that.

♦ Dr. Ow«ii.

THE HOLY SPIRIT THE SAINTS' GUXSB.

[booku.

METAPHOR.

PARALLEL.

n. An eminent and able Gidde is well skUful in all ways, and able to give directions in the most difficult cases that are very hard to find out.

way, and shows also how a poor traveller may escape them, and so go safe unto his desired place.

n. 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, 2 Pet. iL 21. 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 bard 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 GospeUobe-dience,in thewayofchurch-constitution and discipline,and in Gospel-holiness andconversation. ni. A Faithful Guide gives no- 111. The Holy Spirit hath in the Holy Scrip-tice of all the dangers that are in the ture (for in that are contained all the directions

of the Spirit, touching all matters and cases to salvation) given notice to all spiritual travellers of all the dangers that may attend them in the way to heaven. First, the danger of unregene-racy, the common road that most men and women walk in; the Spirit hath told us positively, if we go in that way, we shall perish fbr ever: ** Except a man be bom again, he cannot see the kingdom of God," John iii. 3. 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 disobe(tience to Christ's commands. Acts iii. 22, 23. Sixthly, the danger of loving and liking of any one sin. Seventhly, the danger of hypocrisy. Eighthly, the danger of apostacy, &c.

IV. An able Guide frees a man, lY. So the Holy Spirit frees a poor saint from that commits himself to his guidance, 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 resits satisfied, resolv^ ing to go whoUy by this Guide.

v. So the Holy Spirit, in the Scripture of truth, hath given such plain and dear directions in all cases of moment about &ith and holiness, that the ignorant and unlearned cannot miss the way to heaven, if they carefuUy observe the rules laid down therein.

from many cares and fears that attend such who have lost thenr way, and have no Guide.

V. An able and Mhful Guide gives plain and full direction to the ignorant, so that they cannot well miss the way, if so be they exactly follow his direction.

METAPHOR.

I. Other Guides, though very skilftil, and have good knowledge of a way or matter they undertake to guide men in, may, notwithstanding in some things, miss; being not inMible, cannot give infallible demonstrations to all doubtful persons that they are right, and that those who follow their directions, shall never go astray.

DISPARITY.

1. 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) tiiat those that follow his counsel, shall not go astray; he is an infallible Guide, and never imposed any rules, laws, or precepts upon men, bat left such convincing evidence of the truth of his testimony, that there remains no just ground for a doubt or objection; as might be shown 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 provb 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 Ghosf, who is a certain and infisdliUe Guide.

INFEBEMCES.

Bless God for this ^iritual Guide in matters of fdth and practice, and that there are such tttre 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, 89 it is for another; and how shall a man, were it not for the word, know which of them is in the right ?

3k Some pretend they are led by the Spirit, and they walk quite contrary to the Scrip* ture, 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," 2 Tim. iii. 16,17, Jolm xvi. 13.

Quest. How shall we know who follows the Spirit's guidance ?

Ans. Art thou led to repent, to leave thy sins, to believe in Christ, to obey his commands, to live a godly life, to keep a good conscience towards God, and towards men ? these are part of those things the Spirit guides men in, and such who thus live, " are led by the Spirit of God, and are the sons of God," Bom. viiL 14

METAPHORS, ALLEGOfilES, SIMILES,

TYPES, ETC.

THAT BELATE TO THE

MOST SACRED WORD OF GOD.

BOOK III.

THE WORD OF GOD COMPARED TO LIGHT.

*' Thy Word is a lamp unto my feet, and a Light unto my path/^ Psal. cxix. 105.

" We have aha a more sure Word of prophecy ^ whereunto ye do well that ye take heed, as unto a Light that shineth in a dark place" ^c. 2 Pet. i. 19.

*' Lest the Light of the glorious Gospel of Christ, who is the image of God, should shine upon them," &c. 2 Cor. iv. 4, 6.

In handling this Metaphor we will (1.) Show what Light is. (2.) Give its various acceptations. (3.) Run ihe parallel, and largely open the properties of Gospel Light; concluding with practical improvements upon that and some dependent and collateral points.

Light properly taken, is thus defined, Lux est claritas seu splendor in Corpore lundnoso, vel extra a corpore luminoso exiens —that is, Light is a clarity, brightness, or splendour in a luminous body, or proceeding from it—^it is called in Hebrew *nM (or) from whence comes the Greek ofow, cemo, to behold, which cannot be done, but where there is light. The Hebrew word "^^md Maor is properly a lightsome or lucid body, as the sun, moon, and stars, Gen. i. 14, 15. The Greeks call it ^us. Matt. xvii. 2, Acts xxvi. 23; The Latins lux and lumen. It is threefold, viz., there is a natural Light, a Light of grace, and a Light of glory; the first is common to all that have the sense of seeing, the second to believers only on earth, the third to the saints and glorified spirits in heaven.

The second sort of which we treat, proceeds from Christ who is called the Light, John i.; and his Gospel, which is also called Light, because it has the same influence and efficacy in illuminating the minds of men (which without it are spiritually dark) as the sun and othir lucid bodies have, to help our corporeal eyes in the discovery of objects.

Light metaphorically is put for life itself, Job iii. 16, 20, 21. (2.) For any prosperity and joy of mind arising from thence, Esth. viii. 16. (3.) For the open and nuaufest state of things^ Matt. x. 27, Zeph. iii. 5, John iii. 21,1 Cor. iv. 5. (4.) For favour and good will, Prov. xvi. 15. (5.) For the mystery of regeneration, (1.) with respect to the origi-nal cause of it, viz., the Word and Spirit of God» Psal. xhii. 3, Prov. vi. 23, Isa. ii. 5,20, 2 Cor. iv. 6,1 Johii iL 8. (2.) With respect to the formal cause, which is the saving knowledge of Christ, and true faith. Acts xxvi. 18, Eph. v. 8,1 Pet. ii. 9,1 John i. 7. Hence believers are called the sons of Light, Luke xvi. 8, Eph. v. 8, 1 Thes. v. 5, and the graces of the Spirit and effects thereof, ^e armour of Light, Rom. xiii. 12. (3.) With respect to the final cause, the last scope and effect of faith, which is life eternal, Isa. Ix. 19, 20, John viu. 12, Acts xxvi. 23, 2 Tim. i. 10, &c.

More particularly by a Metaphor Light is put for knowledge, Dan. v. 11, Isa. Ix. 3. For believers, Eph. v. 8, for the mmisters of the Gospel, Matt. v. 14, for God himself, 1 John i. 5. Natural Light was the first perfect creature that God made of this visible world, Gen. L 3.

Light is put for the morning, Neh. viii. 3, *' And he read unto them—^firom the Light (so the Hebrew) untU mid-day"—^noon-light in the Hebrew onns Zocharajim) signifies

BOOK mJ]

tB^ WOBD OF GOD COXPABED TO LIGHT.

527

double Light, or that which is extraordinary shining. The devil is called an angel of Xiight, 2 Cor. xL 14; that is, by himself or agents he assumes a species and seeming sanctity, on purpose to ensnare and deceive the godly. God is said to '* dwell in unapproachable Light," 1 Tim. vi. 16; that is, in such transcendant glory, that no mortal eye can approach unto. There is nothing so illustrious and glorious as Light, hence the joys of heaven are set out by it.

In what respect the word is compared to Light, take asfiUoweth,

METAPHOR. PARALLEL.

L Light is pleasant and very Comfortable. " Truly, Light is sweet," saith Solomon, '*and a pleasant thing it is for the eyes to' see the sun," £ccl. xi. 7. How grievous it is to be blind, or to be kept in a deep and dark dungeon without seeing or beholding the Light.

n. Light hath a penetrating quality, it is of such a piercing and subtle nature, that it conveys itself into the least crevice: you can hardly make a fence so dose as wholly to keep out light.

I. The word or Gospel of Jesus Christ is very pleasant, and a delightful thing. How woefid was the state of England in former times when men were kept in the dungeon of Popish darkness, without the precious Light of God's word. Light is compared to gladness, and a good day, Psal. xcvii. 11. Many good dajrs have we enjoyed since God sent out his Light and truth amongst us, Psal« xliii. 3.

II. Ithe word of God is of a searching and penetrating nature; the apostle saith, ''It is quick and powerful, sharper thsai any two-edged sword, piercing even to the dividiiig asunder of soul and spirit, and of the joints and marrow, and is a dis-cemerof the thoughts and intentions of the heart," Heb. iv. 12.

It is a hard matter for a man, though never so wicked, to shut out or prevent the Light of God's word from darting into and piercing of his evil and accusing conscience.

ni. Light makes manifest. Great III. The word and blessed Gospel of Christ Light discovers and makes things 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 ereation of the world.

3. The state of man before he fell, and after his fall.

4. The horrid nature of sin.

5. The secret coimsel and eternal love of God to lost man, together with the severity of God towards fallen angels.

6. It makes known the Lord Jesus Christ and his blessed design in coming into the world: his incarnation, nativity, Ufe, death, resurrection, ascension, and intercession, &c.

7. It discovers how God is to be worshipped: aU his lawis, 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 practised in order to salvation, 2 Tim. iii. 15—17.

IV. Light hath a directive virtue, IV. The word 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 paths," Psal. cxix. 105. God is gracious unto mankind in this respect, viz., he leaves them not at an imcertainty without an infallible guide in matters of religion. Take away this unerring rule, and what concision would the Christian

mmfest, causing then^ to appear as they are in their proper nature: which, in the dark, many times are taken to be that which indeed they are not. When you would see what a thing is, that you may make a true judgment of it, you bring it to the Light. "Whatsoever mak-eth manifest," saith the Apostle, is Light, Eph. v. 13.

it guides men in their way: the traveller by the benefit of Light sees what path to keep; and how to avoid the dangers that may attend, should he turn to the right hand or to the left.

* rxtucv ^«f, sweet is the Light,

tHE WOBD Ot GOD COHl^A&ED tO LIGfit*

[ttoofe in.

world be in: one man might say this is the way, and another, that; I Walk, saith one, hj the guidance of the Spirit, and so saith another that teacheth quite contrary things. Saith a third, you are both out of the way I it is I alone that am led by inspiration, and ye are in darkness. Others plead for the rope and general Councils, wiuch have been miserably contradictory one to another, and none of these can give better demonstrations, touching th^ truth of what they preach and practice, than 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 Scripture the rule, but contrariwise the Light within, or inspiration, &c.; then must a man be able to confirm and prove what he saith in such a way, or by such means that no deceiver or impostor caa pretend unto, or do the like.

Object. But is not the Spirit of God above the Scriptures, which Jrou call the word ? Did not the Spirit give forth the Scriptures ? If so, sure then that is of the greatest au-thority and holy Light that can best direct men into the right way»

Answ. That the Holy Spirit, or third Person of the holy Trinity, is a greater Li^t than the Holy Scripture is not denied, by virtue of which holy men of old were inspired that gave them forth ; yet the question is, whether 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 it is this only which is denied.

PABALLEL.

y. The word and Gospel of Christ hath a cheering and quickening virtue. '* This is my comfort in my Miction, thy word hath quickened me," Psal. cxix. 50. And in another place, " I will never forget thy precepts, for with diem then hast quickened me,*' Psid. cxix. 93. As it is grievous to be spiritually blind, or in the daric re^on and dungeon of idolatry, sin, and unbelief; so, on the other hand, how comfortable is it to ei^oy the blessed word and Gospel of Jesus Christ! VI. The word and Gospel of Christ hath a cleansing, purging, and purifying virtue in it " Wherewith shall a young man cleanse his way ? by taking heed thereto according to thy word," Psal. cxix. 9. ** Now ye are dean through the word which I have spoken unto you," John xv. 3. The Gospel and word of God disperseth and scattereth all the fogs and mists of darkness and error. It is the refiiiing-pot of truth. What an unwholesome pest-house would the world be in a

spiritual sense, were it not for the Light and excellent virtue of Gold's holy word.

Vn. Light is of an undefiUble VII. The word and Gospel of God is very

nature. Though it pass through pure, and of an undefilable nature, PsaL cxix.

140. What filthy sinks hath it passed through, and what means hath been used by the Popish adversaries and others to corrupt and pollute it; and yet no defilement cleaveth to it, it remains unmixed, and pure, still shining forth gloriously; such is the excellent nature of it, it purifies the hearts and lives of men, and nothing can fasten upon it to pollute it.

Vm. The word and Gospel of Christ is called by the apostle, " The glorious Gospel," 2 Cor. iv. 4, the Cfospel is exceeding full of glory. There is nothing in it but that which is very glorious. Here you have a resplendency and shining forth

METAMIOB.

V. Light hath a cheering, warming, and reviving quality. Light contributes much to the vegetation, growth, and life of plants and other creatures: Light and motion are the cause ol heat which the heavenly bodies send down upon earth. Light is that instrument whereby all influences of heaven are communis cated and dispersed to the world.

YI. Light hath a purging and t)Urifying virtue. Fogs and mists that are gathered in darkness are dispersed and scattered when the Light comes, hence Light is called the refining-pot of nature. ''The world,*' saith a worthy divine, ''would be an unwholesome pest-house if it had no Light."

sinks and most polluted places, yet it contracts no defilement; it cleans-eth all things, but is defiled by nothing. It is a quality so spiritual that nothing can fasten upon it to pollute it.

Ym. Light is glorious for beauty and splendour. Hence the glory of heaven is called Light There is nothing of all creat^ beings so glorious as the sun, and Light is

I I J . ■ •

METAPHOB. PARALLEL.

a r^plendency and shining forth of it, of the Sun of Righteousness. Gloria quasi clara,

saith Aquinas, because glory is the bright shining forth .of excellency, now its transcendent excellency and splendour shines forth, as may be demonstrated many ways. . 1.. It i^ glorious, in respect of the Author and Fountain from whence it .proceeds.

2. It is glorious in a comparative sense.

3. It is glorious in respect of itself.

First, As light is glorious because it is the most /excellent rays, resplendency, and shin-ings forth of the sun; so in the Gospel, because it is the glorious shining forth and resplendency of Jesus Christ the Sun of Righteousness.

Secondly, It is glorious in a comparative sense, it excels the law, hence called a better Testament; though that was glorious, yet it. had no glory in this respect, by reason of the glory that excelleth,. 2 Cor. iii IQ., ' .

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 de&th, th» Golspel a lAiaitoation of life. n. The Gospel excels in glory above the law.

1. In r^rd of the light and perspicuity of it, the law wasfiill of ob&curity, doihed with many ceremonies and mysterious sacrifices.

2. They were sA a great loss touching the main drift and end thereof, 2 Cor. ui. 13* God speak as it were under a veil. >

III.' The Gospel is clean and plain; Christ beheld, heard, handled, Ac., the mysteries long hid, opened, and explained fully: *^ We behold mth open &ce,'^ &c,, 2 Cor. iii. 17,18.' • V

IW*. The law was appointed to be but a leading ministration, and in snBservieiicy to the Gospel, our schoolmaster to bring us to Christ, Gal. iii. 24.

V. The Crospel is more glorious, or excels the law in respect, of the strength of the one and weakness of the other;'' "VVfaat the law could not do, in that it was weak through the fiesh, God sent forth his Son," &c., Rom. viii. 3.

The law wounds, but cannot heal; it shows a man he is dead; but it cannot give him life: it shows man he is naked, but it cannot clothe him.

The Gospel gives life, heals, clothes, and comforts; the one shows we are in prison, the other brings us out, no salvation by the one, and none without the other.

YI. The Gospel excels in glory above the law, in regard of the discovery there is madp therein of the grace and mercy of God; the one shows God is just and severe, and will not clear the guilty; the other shows he is not only just, but also gracious. If any grace shone forth under the law. It was only beams of Gospel light darting forth darkly in it.

VII. The Gospel is more glorious in regard of the chief administrators of the one and of th6 other. ThA one wete, (1.) Afagels, *' If the word spoken by angels were stedfiast; who have received the law by the disposition of angels and have not kept it, Heb. ii. 1, '^ , Acts vii. 53. (2.) Moses, a servant, one that spake on earth, the other Christ, the Lord of Life and glory, who speaks from heaven. ** How shall we escape if we turn away from him that speakeUi from heaven ?" Heb. xii. 25.

VIII. The Gospel excels the law in respect of priesthood. Aaron and his sons were priests.of the l^w,,Christ, is the only Priest of the Gospel.

1. The priest of the law, were but men, no more than men; Christ, God-man.

2. They had infirmities, sin and guilt in their hearts and lives as well as others. Christ had none; in his mOuth was no guile.

3. They were made priests without an oath, but Christ with an oath, Heb. vii. 22, so greater solemnity at his instalment into office.

' 4. 'They cdtUd not continue by reason of death, and they truly wore many because they were not suffered to continue, by reason of death; but Christ dieth not, '* He ever liveth to make intercession for us; but this man because he contmueth f5r ever hath aa uncheangeable priesthood," Heb. vii. 23—25.

2 M

5. Christ was more merciful and filled with greater bowels than they, " He hath compassion on the ignorant, and on them that are out of the way," Heb. v. 2.

6. Christ as Priest, was the substance, the Antitype of Aaron and his priesthood.

7. There is completeness and perfection in Christ's Priesthood, but it was not so touching Aaron's. "If therefore perfection were by the Levitical priesthood, &c., the law that made nothing perfect," Heb. vii. 11. 19.

IX. The Priesthood of Christ under the Gospel excels Aaron's in respect of work and office, &c.

1. He was to enter into the holy place.

2. To appear before God.

3. To bear the sins of the people, Exod. xxviii. 38.

4. To make an atonement. Lev. xvi. 32.

5. To judge of uncleanness. Lev. xiii. 2.

6. To oflfer incense. Lev. xvi. 17, 18.

7. To determine controversies, Deut. xviL 8.

8. To bless the people: and many other things which Jesus Christ infinitely excels in.

1. Christ is entered into the true holy place, Sanctum sanetonm^ the holy of holies, heaven itself.

2. He appears really before God for us, being set down on the right hand of the majesty on high, &c.

3. He hath, as the great Antitype, borne our sins in his own body upon the tree.

4. He hath made a complete and perfect atonement.

. 5. He judges our uncleanness both of the heart as well as of the flesh.

6. He resolves all our doubts, ends controversies; speaks peace to the disconsolate, a word in season to him that is weary.

7. He offers incense; '* And there was given him much incense that he should offer it with the prayers of all saints," Rev. viii. 3.

8. He gives down all blessings: Him hath God sent to bless you in turning away every one of you from his iniquities.*' Acts iii. 26.

X. The Gospel excels the law in every respect of sacrifices.

1. Those sacrifices under the law were not so excellent, there was not that worth in them as in the sacrifices of the Gospel. What was the blood of bulls, bullocks, and lambs ? These were part of those legal sacrifices.

Christ offered up his own body, poured forth his precious blood to take away our sins.

2. They were offered often to atone for iniquity daily, every year;

But Christ hath offered up himself in sacrifice once for all. '' By one offering he hath perfected for ever them that are sanctified," Heb. x. 14: that which they were always or continually doing, and yet could not accomplish, he did by one single sacrifice, and that for ever.

XI. The law required perfect righteousness, and nothing less would be accepted, and so consequently no soul could thereby be deUvered from terror and bondi^e; but the Gospel (throug)i Christ's perfect righteousness acted in his own person for us) accepts of sincerity in the room and stead of the perfect keeping the whole law.

XII. In respect of the extent of the one and of the other.

The law was only given to Israel, or unto the lineal seed of Abraham and to the proselyte stranger; he dealt his laws and statutes to Israel, he did not so to any nation, &c.

The Gospel is extended to all people and nations under the whole heavens: " Go into all the world and preach the Gospel to every creature," Mark xvi. 15. '* Whosoever believeth in him shall not perish, but have eternal life," John iii 16.

XIII. The Gospel excels the law in the easiness and sweetness of it; the precepts of the law were many more in number, and hard to learn and remember, and very difficult and painful* some of them to do (particularly circumcision) and also very

fiOOK Ut.^ OR TflE GOSPEL GLORIOUS. •'>31

chargeable beyond what the Gospel is:'' My yoke is easy, and my burden is light/' Matt. XL 28, 29.

XIV. The Gospel is glorious above the law in regard of the promises of it, called better promises, better covenant, better hope, Heb. vii. 19.

XV. It is more glorious in respect of its duration: the law was but for a time. The servant abides not in the house for ever, but the Son abides for ever. An everlasting co-Tenant, an everiastmg priesthood, an everlasting Gospel. John viii. 34. No other ministration to be looked for till the end of the world.

Thirdly, The Gospel is glorious in respect of itself. (Here we shall be large). If we have respect to the historical part, the Gospel contains a glorious history; there is that in it which may affect every person, please every curiosity; what is there in any history which may commend or illustrate its glory and excellency which the (jospel comes short in?

1. Some persons delight to read and hear histories that treat of love, and amorous stories.

2. Some are more affected with such that treat of martial exploits or achievements of wars, of the conquering of kingdoms and nations, and overcoming mighty champions, &c.

3. Some rather commend such histories that treat of those great rarities which are in many nations and kingdoms of the world, and of the cities, laws, customs, and other things of the hke nature that are in some countries.

4. Others are more pleased with such histories that treat of things different from all these.

Now the Gospel of Christ contains variety of matter upon every respect; what is there £aunous, rare, delightful, or marvellous, but it 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 were infinite, who was higher than the highest, and ruled over all; who had but oner 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, loveliness of his person, and other personal exceilen-des and perfection, 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 chosen for him. As also the ways, 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. And so it fell out, that the person, agreed upon to be the intended spouse, was once in great fitvour 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 way for the glorious Prince to accomplish his business but he must suit himself in a fit equipage, and taJce a journey into that country where this creature was strayed to.

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 that doleful and miserable place or country 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. What the quality and condition of the creature was, for whose sake he came.

8. What he suffered and underwent from the fsrreatness 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 ke took his last denial, together with the powerful arguments and ways he used, and doth use, to obtain the soul's affection. If these things, I say, were considered, this history will appear to every discerning person the most pleasant and glorious for love that ever mortal heard. See metaphor Bridegroom.

Secondly, should we speak of warlike achieTements, what history in this respect can compare wiUi the history of the Gospel ? was there ever such a champion as Jesus C^irist, 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 m the garden ; and last of all with death the king of terrors, over all which he ob» tained a perfect conquest, Matt. iv. 3, 11.

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 wonan should compass a man ? That he hath made the world should be bom of a woman ? That the ancient of days .should become a child? That death should be destroyed by death, and many other like mysteries the Gospel abounds with.

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Secondly, As. the word and Gospel of God is glorious in respect of the historical port

thereof, so its glory appears in respect of those tiUes. or epithets given to it.

I. It is called the word of reconciliation.

1. Because it shows 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 it is the ai^edium or means God offered taiemove the enemy that is in sin* ners' hearts.

II. It is called the Gospel of the grace of God, and may well be so termed, Acts xx. 24. ^. 1. In^respect of the testimony, that is borne therein of God's great grace and favour to men in giving Jesus Christ for them.

2. In respect of its being the clearest discovery of God's grace, that ever Was afforded to the children of n^en. , . . .......

3. Because it is the instrument or means by which God works grace, or makes the souls of mei;! gracious, who. were once void thereof and ungodly, so thjat ^'P^th comes by hearing, and hearing by the word of God," Rom. x. 17.

4. Because it is the way by which God increaseth, strengthens, and perfects his blessed grace in the souls of his elect, Eph. iv. 12.

in. The Gospel is called the Gospel of peace, Eph. vi. 15. .

1. It is a message of peace: '* Peace, pea^ to him that is afar off, and to him that is near." .** And came and preached peace to you which were afar off, and to them that were nigh," Isa. Ivii. 19, Eph ii. 17.

2. Because it is that, which being received, alone pacifies the conscience of a wounded smner, " He sent his word and.healed them," Psal. cvii.. 20.

3. Because as an instrumez|t it brings the soul into a state of peace and, friendship with my God, and reconciles men one to another.

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IV. It is called " the Gospel of the kingdom," Matt. xxiv. 14.

1. ^Begause it,di3qo,ver9 the, Gospel Church, ^hich is .called often in the Holy Scripture, " The kingdom of God," Luke x. 11. ' '

2. It shows the way into.the kin^don^.of Gqd.

3. It fits and prepares men and women for Christ's spiritual kingdom, Matt. xi. 12.

4. It contains all th^ laws, ordinances^ and custom^ of the kingdom.

5. It enriches all the true and sincere subjects of the kingdom.

6. In it are contained aU the privileges and immunities of the kingdom.

7. It show? men the iready way to the kingdom of glory, and from hence may fitly be c^led the Gospel of the kii^dom.

y. The Gospel is called " The Worid of Life," PhU. ii, 16.

1. Because it shows who is our Life, Col. iii* 4.

2. It shows the way how we come to be made aKve, 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 they miglit have life, and that they might have it more abundantly," JFohnx. 10.

John V. 25.

4. It is by the word and Gospel of God life is maintained in us, it is the support of our^intual.me.,

" Man lives not by bread alone, Ibut by every word that proceedeth out of 'the inouth of God," |d[att. iv. 4.

5. It leads to eternal life, all those who believe and follow the holy rules and direc*

tions thereof.

f I • .

Vl. The Gospel is called *** "The power of God unto salvation," Rom, i. 16, i. e. a mighty ani gloiious instrument or means of God.'s saving power: Metalepsis.

yn. 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 of the trumpet of the great jubilee, to proclaim fiill liberty and'freedom firom all bondage and tyranny of sin, Satan, hell, and wrath, Heb. zii. 19, Lev. xxv. 8-^10,

Vin. The Gospel is called the unsearchable riches of Christ, Eph. iii. B.

1. It shows 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 should all fulness dwell," Col. ii. 3, and i. 19. ' ■ .

2. It shows the nature both of his riches and glory.

3. ^ The Gospel makes all spiritually and gloriously rich, who truly reoeiye it, though never so poor before, Eph. i. 17,18, and*iii. 1*5. " ' " ' -' ' '

4. All true riohejs are communicated to us through the Gospel; such that would have tliis golden ore must dig in this inine ^ this is the field where the pearl hes hid.

rX. The Gospel is called " The Word of faith,". Rom. x. 8. ' '

1. It presents the object before the soul. '

2. It opens the way to see this object.

. 3.. .It giyes, by, means of the Spirit, a hand, to take hold of the object

X. The Gospel is called the faithful word. Because whatever his promises fare, they are faithfully performed. Tit. i. 9.

XI. It is called the ministration of the Spirit, 2 Ck>r. iii 9, because through it persons came to receive the Spirit. " Received ye," saith the apostle," the Spirit by the works of the law, or by the hearing of fiuth ?" Gal; iii. 2.

XIL It 18 called the Grospel of salvation.

1. It interesteth the soul, through the Spirit, unto salvation, as well as shows the way

OJ 11. If ^r • . I _ . I , r . I I •

2. There is no other way of salvation but that which is revealed or manifested therein.

Xin. It is called'the glorious Gospel of God.

1. The glory of God shmes forth in it. '

2. It was ihe glorious contrivance of his eternal wisdom.

3. It wholly exalts God, and sets him forth in all his blessed and most glorious attributes and ^rfections, beyond what any other ministration whatsoever doth.

< r I

XIV. * The Gospel is called a book. Rev. x^Si'. 18. 1. Yea, it is a book .by the inspiration of God, as all Holy Scriptures were. All other books, save the Bible, are human, but this is sacred and divine. ''i. "There is a btessing pronounced'to him that reads'this book, Rev.'i. 3.

3. And a much greater blessing to him that understands it, and keeps the things therein contained.

4. It'is a book of all' truth and no error; can that be said of any other book ?'

5. it is a book ratified and confirmed by wonders.

6. It is a book that all other books point to. Moses points to it, the Prot)hets point to it, all holy books 6f godly m^n point to it^

i » . I I I

7. It is a book that all good and godly books are oat of.

8. It 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 itself, to set forth and further iUnstrate the glory and splendour of the Gospel of Jesus Christ.

1. It 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 a 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 foreknowledge of God—God, that is Father, Son, and Holy Ghost, all agreed that the second Person should assume man's 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. vi. 13.

3. It may not be lumecessary 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 magnify 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 be 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; it was not a council held to ruin 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 God's manner of being.

I. Though God be often called a Father in the Old Testament, yet how hard is it without the help of the Gospel to find out where he is so called or taken in distinction from the Son and Holy Spirit. Since the Father, as many divines observe, in some places of Scripture respects all the three Persons, and hence the Jewish Babbies, who allow not of the New Testament, manifestly declare their ignorance touching this great truth of the Trinity, though that may in part be imputed to that judicial blindness they are left under, yet it must be granted ^ere is in the Gospel a more clear and fiill discovery of this glorious mystery than in the law, or Old Testament; how plainly and by manifest testimony is this borne witness to.

1. By the angels, Luke i. 32.

2. By that voice from the excellent glory. Matt. iii. 17, 2 Pet. i 17.

3. By the testimony of Christ himself. ** 1 thank thee, 0 Father, Lord of heaven and earths-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 it is observed that he calls God Father near a hundred times in the Gospel of John.

4. By the testimony of the holy apostles, how clearly is this witnessed by them, e^* cially 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.

1. In respect of the Father, who did not design to avail his own glory, bat to greaten and magnify it by the Gospel. For though the Lord Jesus be held forth in the Gospel as touching lus Deity to he. equal with the Father, yet this doth not, must not, lessen or diminish the Father's glory; all are to honoiu* the Sun as they honour the Father, but not above the Father, nay, what can or ever did demonstrate or greaten

•J

the honour which is due to Grod the Father, like the Iionour and adoration ascribed and given to him by the Lord Jesus as Mediator ? 0, how did he strain to set out and promote the glorj of God the Father; *' My doctrine is not mine, but the Father's 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 myself, but the Father which sent me, he giveth me commandment what I should say, and what I should speak," John vi. 57, xiv. 28, and xii. 49.

Quest, Wherein doth the Gospel manifest the Father's glory ?

Answ* The Father's glory shines forth therein to admiration, in respect to his infinite grace, love, and rich bounty to poor perishing men.

1. What 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, are set forth in the Grospel 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 outdone bim 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.

JI. 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," John iii. 16.

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 well-beloved Son in whom he was well-pleased, a Son that never offended, a glorious Son, the joy and delight of his heart.

m. Consider, whither he sent this his dear Son, and wherefore.

1. He sent him into the world.

2. Into a sad world, a strange country where he was not known.

3. He sent him amongst enemies, amongst wicked men, such as hated him and his Father.

4. Nay, amongst devils.

5. He sent hun to be abased, he was vilified, contemned, and spit upon, ** He was despised and rejected of men," Isa. liii. 3.

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, John x. 8.

rV. Consider for whose sake he sent him to suffer aU 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.

Y. And lastly, consider, what was his great and glorious design in all thiB.

1. Which was to make peace, *' God was in Christ reconciling the world to himself," 2 Cor. V. 19.

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, Acts v. 21, Rev. i. 5.

4. To bestow the blessing of adoption upon them, i. e., to make such his own children by &vour and grace who were his enemies and children of wrath by nature, 1 John iii. 1.

r»36 THE WOBD OF GOB COMPABED TO LIGHT, [BOOK IH*

D, To purchase a kingdom for them.

G, To save them from eternal wrath and death, and to besluw upon them eternal life.

And thus the glorious mercy of God the Father shines forth in ihe Gospel; for these things fully set foith that the Father is gracious. And in the next place let me speak a little of Ids justice also, for his glorious justice as well as mercy shines forth in t>he Gospel.

First, it must be considered that justice as well as mercy is in God, as his mercy is infinite, so is his justice, Exod. xxxiv. 7.

Secondly, it must he granted also that justice was injuired by the fSall and sin of man, and called for satis&ction, which was signified, 1. By the execution of the sentence pronounced upon the account of man's 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 threateiiings mentioned in the Holy Scriptures, *' God is angry with the wicked every day," his soul loathed them, "He has whet his sword," Ac., ^sal. vii. 11, Zech. xi. 8.

Thirdly; in the next place considef justice must be satisfied or we must be damnejf, 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 satisfy God's justice and i^pease his wrath. And indeed nothing less will do this than perfect and' complete 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 fiaith imputed to thete:

What will the sinner now do ? May be he will say, 1 will cast myself upon the mercy of God, that is thy only tvuy; but if thou hast not an ^ye to the atonement and satis* faction made by Christ Jesus, thou wilt perish notwithstanding; for he that saiid be was gracious, abundant in goodness and truth, said also he would by no means quit tbe guilty. Exod. xxxiv. 7, 8.

The Gospel shows God's wrath must be appeased, and that it must be appeased t>y sacrifices ; but shmild we sacrifice 1000 rains or 10,000 rivers of oil ? nay, do as the tientiles did, sacrifice our children, or cause them to pass through the fire as the Jews did to Moloch, and give the fruit of our bodv for the sin of our soul, it will not be accepted.

And as a child cannot, by b^ing sacrificed, make an' atonement for sin, neither can any man's 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., Psal. xlix.

7,8. • ' '

What will the sinner now say, or what course take, that he may please God, padfy his wrath and be saved ? may be he will say, 1 will reform, I will amend my life; this is good, but das it will liot do: because thou owest ten thousand talents. Will proniising, nay endeavouring, to run more in debt pay off the old score ? Well, saiih the sinner, if it be so, I will repent Bnd moui^ fdr toy sih^ and pour forth tears before God, and see if that will do. Alas I shouldst thou we^p rivers of tears, nay, couldsl thou weep rivers of blood, and nothing but weep as long as thou Uvest on earth, yet this will not satisfy the justice of God nor make a com"iyen:satioil for thy iiiiquity ;* this shows God is just indeed, and thus glorious justice shines fortli in the Gospel.

And now to satisfy divine justice, Jesiis Christ as the act of niercy constituted and appointed by the great God to be our Surety, who entered into a covenant to pay all and ^charge such sinnerd who stedl believe on him: and that there is no pardon nor salvation but by this way, viz., by Christ,

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1.1 I shall show.

*2.S Show why.salvatipn by Christ Jesus.

3.j Answer an objection.

I. That it is so, see Acts iv. 12, where the Apostle Peter speaking of Jesus Christ saith, " Neither 13 there salvation in any other, for there is no other name under heaven given whereby we can be saved." Compared with Acts xiii. 38, Heb. x. 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 ih ovtt rooni to bear thb'puni^ment due to u^ for our iniquities, Isa. liii. 4, 5, 6, 1 Pet. ii. 24

2. ' Because the Scripture saith without shedding of bl6od thefe is' no remissibti, and that no other blood would do but the blood of this immaculate Lamb, Heb. ix. 22.

3. Because Ghnst is said to maike peace, reconcile and bring us nedr to God by his blood, Epkii. 13—15. . '

4. Because we are said to he bought 'with a price, or redeemed and purchased by the Lord Jesus. " The Son of Man came not to be 'ministered to,'bu^ to minister; and to give his life a raiisom for many," 1 Cor. vi. 20, 1 Pet. i. 18, 19, Matt. xx. 28.

5:' Because our acceptance with God is through Christ, wherein he has made us accepted in the beloved, and this is through the imputation of Christ's righteousness. Acts xx.' 27.

God imputeth not' oiir sins to tiar, tliey 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 ih hun," Eph. L 6, Isa. xlv. 24, 2 Cor. V. 20.

6. Because it is said there is no salvation but in and through him; all that we receive, whether grace here or glory hereafter, is for his sake.

Quest. Why is salvation ly Jesiis Christ, and'by the shedding of his blood? * Ans. 1. Because of the absolute purpose and decree of God. Grod has decreed this way and no other way to save sinners, Acta iv. 12, 1 John ii. 12.

2. I might show thenecesaty of salvation by Christ from the nature of sin which men stood chajq^ with; sin is so contrary to God he could 4o no less than require the satisfaction of Im owii offended justice. . . ,.

3. In reaped of the law, perfect righteousness being required of man in .point of jusjti-fication. .> .

4.. SaLvaiion came in this way that God might be ^(uified m every attributq, and eternal life.be "wholly God's free grace, tiuroogh the redemption, that is iu Christ Jesus," Bom. iii. 24, 25.

Quest How. caa we be said to be freely forgiven oar sins in a way ot grace and flBivour, if Christ hath made a fiiU compensation to the justice of God for. theip ?

Answ. It is wliolly.of grace^ though not .without atonement and redemption made by Christ's blood, which might be made appear many ways.

1. In that God is so gracious as not to require satisfaction of us, and to impute our trespasses to us, 2 Cor. v. 19. .

. 2. Bednise God was at his own free choice whether he would bring forth a Saviour for us or not.

3. Because the Surely ia wholly of his own proyidii^, and nothing but his love and precious .grace mored him to ^ei^d him into the. world, 1 John iv. 14.

4. Moreover, it is further demonstrated by (rod's gracious acceptance of this satis&ctiou fo^ ua and. not for others; for though there be a worth, and sufficiency in it for all, yet it. is only made effectual unto them, foe whom it was. intended or appointed by tl^at glorious agreement or compact between the Father and the Son in eternity, John UL 16,.

5. It is further manifest also in respect of God's gracious gogdnci^, iix affording us the knowledge of this blessed atonement; Uiere 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 ^ould have knowtt' no more of this glorious" mystery of redemption, noi* had any iborefiiiththan Pagahs and Infidels, Rom. x. 14,17, Eph.iii. 4, '5, Gal.i. 14, 15. • ...

6. It appears to be wholly of God's free grace ; upon the consideration of God's working those meet qualifications in Order to pardon and salvation, viz., it is he that gives a broken heart and repentance; it is he that works faith in us, and by whom we are begotten to a lively hope.

7. Lastly, It 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 very capable to accomplish the work of salvation for us, Isa. xlii. 4.

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 ^orions work and office, Heb. X. 7.

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 lus Person satisfaction comes to be received. Thus the Gospel appears glorious as it makes manifest, and does reveal the glory of God the Father.

First, I shall show 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 loug prophesied of and pointed at, and that more principally in five respects.

l.J In respect of his glorious Person.

2.1 In respect of his glorious offices, as Mediator.

[3.1 In respect of his glorious love.

4.1 In respect of his glorious riches.

^5.) In respect of his glorious power. Headship, and sovereignty.

The Gospel is glorious in respect of the chief subject thereof, Jesus Christ.

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 the Holy Scripture of Christ, but may afiect our hearts ? the Gospel is a glorious subject, but it is Christ who is the glorious subject of the Gospel: as all we have flows from or through the Gospel to us, so all the Gospel hath in it, flows from Christ. That he is excellent and glorious in this respect is expressly declared in the Holy Scriptures. " Thou art more excellent," saith the Psalmbt, speaking of Christ, *' than the mountains of prey." And in another place, ** Thou art fairer than the children of men, or sons of Adam; grace is poured into thy lips.'' ** My beloved is white and ruddy, the chiefest among ten thousand, he is altogether lovely." " He is the brightness of the Father's glory, and the express image of his Person," Psal. Ixxvi. 4, and xlv. 2, Cant v. 10,16, Heb. i. 3.

That his glory is very great, might be demonstrated by two or three arguments.

1. Because he is the object of the Father's delight, nay, the Father himself commends his beauty and glory to the children of men.

2. Because, in that the holy angels are taken with him, the angels stand and wonder, *' He was seen of angels," such a person they never beheld before, and they worship him, 1 Tun. iii. 16.

3. Because saints and all truly enlightened sonb do admire him, and know not how to set him forth; Paul '* accounted all Uiings loss for the excellency of the knowledge of Christ," PhU. iii. 8.

4 He is called the desire of all nations.

1. There is enough in him to fill the desire of all nations.

2. None ever in any nation that had a true sight of him but did desire him.

3. The nations will never be satisfied until they have and do enjoy him, and are under the influences of his glorious grace and government.

4. Because there never were any who saw his glory but did admire it. Quest. Wherein do his personal excellencies consist ?

Answ. In his being man, such a man," There is one God, and one Mediator between God and man, The Man Christ Jesus:" 1 Tim. iii. 5, compared with Acts ii. 22, Heb. vii. 24. 1 Tim. iii. 5.

Quest. What a man is Christ ?

Answ. A Man of men, the Sou of Man, a Man without spot, fault or stain of sin, die excellency of human nature, made like unto us in all things, sin only excepted.

He is not only glorious in respect of his being Man, such a Man, but in respect of his being God also, in this he excels I Oh here, in this his glory shines forth as

the Light; " The Holy Ghost shall come upon thee, and the power of the highest shall OTorshadow thee : therefore also that holy thing that shall he horn of thee shall he called the Son of God," Luke i. 35.

1. He is called God; ** But unto the Son he saith, Thy throne, 0 God, is for ever and ever," ftc, Heb. i. 8.

2. Not only God, the mighty God; ** His name shall be called Wonderful, Counsellor, the mighty God, the everlafl&g Father," &c., Isa. iz. 6.

3. Not only God, the mighty God, but also the true God; " And we are in him that 18 true, even in his Son Jesus Christ, this is the true God and eternal life," 1 John y. 20.

4. He is called the only wise God.

Lastly, He is called God, blessed for ever; " Whose are the fathers, and of whom as concerning the flesh Christ came, who is God blessed for ever. Amen," Rom. ix. 5.

Secondly, The Gospel declares that he made the world; this proves that Christ is God, and greatly magnifies his glory. He that made the world must needs be God eternal, for none could do that but the glorious Jehovah; it is ridiculous and most absurd to think that the creature could make itself before itself was. God, in respect of his infinite glory and wisdom upon this account, expostulateth and reasoneth with lus people, glorying, if I may 80 say, in the greatness of his power and majesty, and thereby proving his ineffable essence and dreadful Godhead, (Isa. xl.) and all the gods of these nations to be but idols, and that the same power in respect to creating, which is ascribed to the Father, is attributed to Jesus Christ. See John i. 1,2. " For by him were all things created that are in heaven, and that are in earth, visible and invisible," Col. i. 16, &c., compared with Heb. ii. 10.

Thirdly, The Gospel shows that Jesus Christ did not only create, but also doth uphold aU things that are created; " Who being the brightness of his glory, and the express image of his Person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high," &c. '* He is before all things, and by him all things consist," Col. i. 17.

Fourthly, The Gospel shows that Jesus Christ knows all things; such knowledge is too wonderful for men or angels. In several places of Scripture, the blessed God doth prove his glorious Being by his omnisciency, and that the like in respect of knowledge is said of Christ, is evident. '' And he said unto him, Lord thou knowest all things," John xxi. 17; eoihpared with John ii. 24,25, " But Jesus did not commit himself unto them, because he knew all men, and needeth not that any should testify of him, for he knew what was in man;" in another place it is said, he knew from the beginning who they were that believed not, and who should betray him.

Fifthly, The Gospel declares that Jesus Christ searches the heart; (though this argument depends upon tiie last, yet for illustration sake I make another of it,) he that searches the heart, ought to be acknowledged and owned to be the Almighty and eternal God, for who can find out the depths and deceits thereof but the infinite Majesty ? *' The heart is deceitful above all things, and desperately wicked: who can know it ? I the Lord search the heart and try the reins," Jer. xvii. 9,10; as if he should say, there is none, save myself alone knoweth or can know it: but that the Lord Jesus, who died for our sins, "search-eth the heart and reins," he himself positively asserts it; Rev. ii. 23, '* I will kill her children with death (speaking of the woman Jezebel,) and all the churches shall know that I am he which searcheth the reins and the heart, and will give unto every one according as his work shall be."

Sixthly, The Gospel shows that Jesus Christ is the first and the last; and he that is the first and the last, must of necessity be acknowledged to be the everlasting and eternal God, for from this very ground and consideration the Almighty argues and reasons with his people of old, to convince them of his Deity, and that there is no other God besides himself; " I am the first, and I am the last, and besides me there is no God," Isa. xliv. 6, compared with Isa. xlviii. 12, ''Hearken unto me, 0 Jacob, and Israel my called, I am he,I am the first and 1 am the last," &c. And that the same is spoken of the Lord Jesus Christ, see Rev. i. 8, " I am Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, the Almighty." Yer. 17, ** And when I saw him, (saith John) I fell at his feet, and he laid his right hand upon me, S9.ying, I am the first and the last."

Seventhly, The Gospel declares that spiritual worship or divine adoration, doth appertain or helong to Jesus Christ, which proved undenialily he is (jod eternal and from ever* lasting, for that it is idolatry spiritually, to adore'ancl worship a creature. That Christ was and ought to he worshipped with the same worship that is due to the Father, see Matt.' viii. 2, ancL ixviii. 17, Luke xxiv. 52, John ix. 28, and vV 33/ "And again, when he hrii^eth his first-hegotten into the world, he saith, and let all the angels of God wbrBhip him/'

Eighthly, The Gospel shows Jesus Christ hath power ;to fbrgiye sins; none have power, to fiirgive sins but God. Ergo^Jesm Christ is God, Matt ix. 1, 2, 5, B, Mark iu. 5, 6, Luke V. 21. Pom, x. 9,12,'. 1 Cpr.i. 2, John ii. 19, 21, .and x. 18, PhiL iL 5—7, Heb. xii. 2, Matt. iii. 11, Mark i. 4, Eph. iv. 8,11

Ninthly^ He to whom the saints ought and do pray; is the- most higb God; bat the Gt)s-pel shows the saints do and ought to pray to the Lord Jesus Christ, therefore he is the most high God.

' Tenthly, The Gospel shows that Jesus Christ had not only powar to lay down his own life, but also to take it up again; " Destroy this temple, and in three days I will raise it up again ; but'he spake of the temple of his body.** This proves clearly his divinity; for n^ho besides him that Was God could give resurrection to himself?

Eleventhly, He that was in the form of God, and thought it.no robbery to be equal with God, ^d w\xqm the Scripture calls Gpd's fellow,must ^t^.be Gpd .blessed for ever: but Jesus Christ was in the form of God, and thought it no robbery to be equal with God, and is called Gpd's fellow* tJierefore be jis God.

Twelflhly,' -He that isi the objeet) author, and-finisher of the* believer's faiths is God eternal, blessed for ever. Amen. But Christ is the object, author, and finisher of true believers' faith, Ergo, • .....

Thirteenthly, He that hath power to haptize with,'and give the Holy Spirit, and the slaving graces thereof, is God. But the Lord Jesus Christ hath power to baptize with and give the Holy Spirit, Ergo. ** He shall baptize you with the Holy Spirit, and with fire," " When he ascended up on high, he gave ^fts to men," Ac. " ' ' ' '

Fourteenthly, He who can in his own name, and by his own power and authority, give power or privilege to others to become the sons of God, must needs be God. But the Gospiel shows that this power the Lord Jesus Christ hath, Ergo^-*^ Hp'came unto his own, and his own received him not, but as tnslny as received him, to'them gave he power to become the sons of God. even to them that believed in his name,"' John i. 11,12. Hb adopts, regenerates, and ihakes men and women God's children by the effectual working of his own blessed Spirit in theii" hearts, 1^ Vhich they are interested into all the privileges, promises, and blessings of the covenant of grace, which none can do but God alon^.

flfteenthly, He that is the believer's life is God; but Jesus Christ is the believer's life, therefore God, Dent. xxx. 20. •

Sixteenthly, He that is omnipresent muSt be God: but this Gospel shows the Lord J^su^ is omnipresent; who can go out of Christ's presence ? *' Lo, I ain with you always to the end of the world," Col. iii. 4, Matt, xxvili. 20.

Seventeenthly, He that^ sees all thii^gs, or befoi;e wl^om all things are jksked and bare, and hears all the cries and prayers of his people in what pl$^:e pr comer of the eart^ soever they live, is. God. But ^ this the Gospel shows to be truo of the Lord j€;sus .Christ, Ergo* John i, 48, Acts ix. 11. . , ,

Eighteenthly, He that is the Saviour of all the elect and chosen people of the Lord, is' God; but Jesus Christ is the Saviour of all such, and therefore God. How often is he called our Saviour. *' Neither is there salvation in any other." *^ His name shall be called Jesus," Acts iv. 12.

4

Kineteenthly,. He that can and will raise the des^d by his own power a|; the last day, is God. But Jesus Christ will raise the dead by his own power at the last, day; .Egro, "No maa can come to me except the Father which hath sent me, draw him, ai)d. I will raise him up at the last day. Marvel not at this, for the hour is conning, in. which all that are in the grave shall h^ar bis voice, and shall come fprth," .&.c., John vi. 44, and .v. 28.

* Bemardus non tidit omnia.

M

Thus we have briefly shown the Gospel is glorious in respect of the reyelation that is made therein, of the X^ord Jesus.

First, In respect of the excellency of his Person, which we have showed appears by his being man.

Secondly, By his being God,.which has been evinced.

Thirdly, His glory and excellency consisteth in his being both God and man: truly man and truly God in one Person. Can heaven and eairth make a lovely and an admirable beauty ? 0 then Christ is he.

He is David's Root, and David's Ofifepring; David's Lotd, and David's Son. See me* taphor Branch and Root.

Quest. What kind of beauty and perfections is the beauty and are the perfections of our Lord Jesus Christ ?

Answ. You have heard it is the beauty of God«; the beauty of man, the perfection of those beauties, which are in God And man. But to answer, this question more dis* tinctly; •

*

1. He is the original of all beauties and perfections of beauty, that is in angels, the soul, the body, the &ce of a man, the sun, the stars, the firmament, &c.

•2.. His* beaulyis a desirable beauty, '* Saw yOihim whom my soul loyeth V^ " With my soul have I desired thee in the night," Isa. xxvi. 9. " One thing have I desired of the Lord, and that will I sedc after: that I may dwell in thehouse of the Lord for ever that I may behold the beauty of the Lord, and anquure in his temple," Psal. xxviL 4. And hence he is called the desire of all nations.

3. It is a holy and chaste beauty, there is no snare nor pollution in it; Joseph was a beautiful person, but it was attended with a snare; here you may look, and love, and fear no danger. • ,. « * • • • •

4. It is a real beauty, not a seeming beauty, a paint on a Wall. What is human beauty to the- beauty of the Son- of God ? Prev. xxxi. SO;

5. Christ's beauty is a ^ul^engaging beauty, how did it make Moses to leave* all, Peter and John leave all I Whoever saw him and could forbear to love him; neglect all and follow him ? ' . •

6. It is a communicative beauty, he can transmit his beauty to the making others beautiful " And thy renown went forth among the Heathen for thy beauty, for it was perfect through the comeliness which I put upon thee," &c., Ezek. xvi. 14.

7. It is a satis^^ing and delighting beauty, it fills and contents each soul to the fiill who beholds it. .

8. It is a mystical and hidden beauty; carnal eyes cannot see it, they behold no beauty nor comeliness in him to desire him, Isa. liii. 2.

9. It is an- ailmiiable and'wonderful beauty: angels ii;i heaven, saxi saints on earth, are amazed and astonished at the sight thereof.

10. It is a lasting aqd never-fading beauty: the beauty of mortals is like a flower which withereth and passeth away in a moment.

€S

You gentle youths whose chaster breasts do beat.

With pleasing raptures, and love's gen'rous heat:

And virgins kind, from whose unguarded eyes

Passion oft steals your hearts by fond surprise:

Behold the object, this alone is ne! .

Ah none hke Christ did ever mortals see!

He is aU fair; in ^pi's no^ one ill feature:

Ten thousand times more fair than any creature.

That lives, or ever lived on the earth.

His beauty so amazingly shines forth.

ilngelie nature is enamoured so:

They love him dearly, and admire him too.

His head is like unto the purest gold; •

His curled tresses lovely to behold.

And such brightness sparkles from his eyes,

As when Aurora gilds the morning skies:

And though so bright, yet pleasant like the doves;

Charmmg all hearts, wnere rest diviner loves.

Look on ids beauteoas cheeks, and thou wilt spy,

The Rose of Sharon deck'd in royalty.

His smiling lips, his speech, and words so sweet,

That all delights and joy in them do meet.

Which tend at once to ravish ear and sight.

And to a kiss ail heavenly sonls invite.

The image of his Father's in his face.

His inward parts excel, he's full of grace.

If heav'n and earth can make a rare complexion.

Without a spot, or the least imperfection^

Here, here it is; it in this Prince doth shine:

He's altogether lovcdy, all divine.

If you his beauty saw, his riches vei^h; *!

•Twill charm your eves, your best affections sway, >

And in dark minds Light up eternal dav. J

He's fairer than all other's; beauty sucn,

As none can be enamour'd of too much.

This object choose, yield him a holy kiss "1

That thou at last may'st sing, raptur'd in blias, >

My well-beloved's mine, and I am his. j

m

Secondly. Christ is glorious in respect of his offices as Mediator. See Mediator; also King, Priest, and Prophet.

Thirdly, As the Gospel is glorious upon the consideration of the revelation or disoovery which is made therein of Jesus Christ, in respect of the excellency of his Person and perfections, so likewise it is glorious as it reveals or makes known his glorious love to the children of men.

Christ's love held forth in the Gospel is glorious love.

1. From the earliness of it, he loved us from everlastrng. " We love him because he first loved us." He loved us when we had no love to him; nay, when we were his ene* mies and hated him, 1 John iv. 19.

2. Christ's love is a glorious love upon account of the freeness of it; there was no con* straint laid upon him to fix his eye upon &lien man, the soul is Christ's own firee and vol-nntary choice, and he doth not begrudge us his love, he doth not think he is too high, too rich, too honourable, or too good for poor sinners, Hos. xiv. 4.

3. Christ's love held forth in the Gospel is a glorious love, in that it is a drawing, engaging, or attracting love, it is like Elijah's mantle which he cast upon Elisha ; Christ's love hath a kind of compulsion in it, not by violence but by sweet influence, Hos. xi. 3, 1 John iv. 19, 1 Kings xix. 20.

4. Christ's love held forth in the Gospel is a glorious love, in that it is an undeserved love, an unmerited love. Where is the soul that can say it deserves Christ's love ? some will say, 0 such a person is worthy, she deserves and merits your love, but it cannot be said so here, Luke xiv. 23.

5. Christ's love held forth in the Gospel is a glorious love, in respect of the strength of it; what Solomon speaks of love, is true in respect of Christ, " his love is stronger than death," Cant. viii. 6.

1. Consider from whence it brought him.

2. Consider whither it brought him.

3. Consider how it stripped him and disrobed him.

4. Consider what he endured and underwent, as the efiect of his'great love and affection.

5. Christ's love held forth in the Gospel is a glorious love, because it is a matchless love, it is wonderful, it is so deep no finding of a bottom, so long no measuring of it; none ever loved as Christ loved us. ** He hath loved us and washed us from our sins in his own blood," Eph. iii. 17—19, Rev. i. 5.

6. Christ's love is a glorious love, in at it U a onjav^i 1 or an espousal love. Gbrist bves not as a master lovts his servant, nor (only) as the father loves his dear

child, but as a bridegroom his spouse, the choice and delight of his heart, or as a man loves his dear wife.

7. Christ's love held forth in the Gospel is a glorious love, in that it is an abiding and eternal love; nothing can separate tlie soul from Christ's love; *' Having loved his own that were in the world, he loved them unto the end," Rom. viii. 35, John ziii. 1.

8. Chiist's love is a glorious love, because it is a love of complacency, he takes de* light in his love, and in the soul beloved. Christ loves all men with a love of pity, but he loveth his elect with a love of complacency.

9. Christ's love held forth in the Gospel is glorious love, because it draws forth or doth l>^g6t glorious love in the soul to him; the love which is in us to him, is but the glorious effects of his love to us. It makes us to love him so as to admire him, not being able to set his worth and excellency forth: glorious love causeth a longing and languishing until the soul enjoy Christ, it is with the soul as it was with Ahab touching Naboth's vineyard. Christ runs much in the mind and thought of such; yea, and it makes them willing to go through hardships and difficulties for him as Jacob did for Eachel; such will abide with Christ in adversity as Jonathan did with David, it carries the soul to love Christ above all other things, Cant. v. 16.

Glorious love is attended with fruity ** Simon, son of Jonah, lovest thou me more than these ? Feed my sheep,"—*' If you love me, keep my commandment," John xx. 16, adv. 15.

Such delight in Christ's presence, and greatly prize every token of his divine love and grace, and mourn at Christ's absence; nothing will comfort if Christ be gone. Glorious love leads the soul to visit Christ often, and to love them that he loves, and long to look for his appearing.

Thirdly, The Gospel is glorious in respect of the glorious subject of it, viz., Jesus Christ, upon the consideration of the discovery there is made therein of his glorious riches. 1. The Gospel shows that Christ is ridi. 2. In what respect he is rich. 3. That he is gloriously rich; it also reveals why he is held forth to be so rich.

1. Riches imply plenty, and plenty of good things, whether it lie in money, lands, houses, wares, &c.; he that hath abundance of either, having absolute property in them, is accounted rich. In Christ are hid all the treasures of wisdom and knowledge. Col. ii 3.

1. Christ is rich in wisdom.

2. Christ is rich in grace, Eph. i. 7.

3. Christ is rich in goodness, Rom. ii. 4.

4. Christ is rich in glory, Eph. i. 18, and iii.16.

Quest. How did Christ come by his riches ?

Ans. 1. He was rich from eternity; he is God, and so all things in heaven and eai'th are his. All things that the Father haUi, are mine, " saith Christ, John xvi. 15.

2. He is rich as Mediator; " So it pleased the Father that in him all fubiess should dwell," '* he was made heir of all things," Heb. i. 2.

3. The Gospel shows the Father hath given all things to him, he came by them as the free donation of the Father, Matt, zxviii. 18, John. xiii. 3.

4. Christ obtained his riches also by conquest; he has recovered them for us by overcoming his and our enemies, all the riches Christ hath as Mediator, he got by conquest, as Israel got Canaan; sin and Satan, those spiritual thieves had robbed us of our riches, but Jesus Christ hath rescued or recovered them again out of the hands of these robbers.

5. Christ, as the Gospel shows, hath obtained his riches by purchase, grace is purchased, gifts are purchased, glory is purchased, the Church which b called his inheritance is purchased, heaven is purchased, Eph. iv. 8, and L 14, Psal. Ixxviii. 54, Acts. xz. 27.

Quest. How do you make is appear that Jesus Christ is gloriously rich ?

Ausw. 1. Because he had enough to pay all our debts, yet never one of us owed less than ten thousand talents, Matt, xviii. 24.

2. Christ's riches were glorious riches, because they will satisfy glorious justice, which no.pttier riches coujd dp, no» not .th0 riclies.of ten thousand,worlils> nor all the worth and riches of the angels of heaven.

3. Because he pjcoyides for and maintains all in heaven and earth at his own charges, and as all have their beings from him, so likewise they are fed and sustained by lum; &ey all eat at his table, none keeps such a house, hath such a fiimOy as Christ, he has a good stock, great comings in that thus abundantly layeth out, Psal. civ. 24, Coi. i. 16.17.

4* That phrist*3 riches are glorious riches, appears in that, he bath enriched so many men and women since the world began, and not only so, but also with variety of choice and precious riches. Oh what abundance of souls hath the Lor4 Jesus enriched, thousands and ten thousands! How many before the law, Qnd under the law and under tlie Go^el! Who can accoimt or reckon up the number ? John declares ihe number of them that he beheld round about the throne to'^be ten thousand times ten thou^nd, and- thousands of thousands," £tev. v. 11. How many, hath he made great, advanced on high, honoured greatly on earth, bestpwed vast treasures upon, how many millions hath he adorned and gloriously decked with jewels, precious stones, and pearis of inestimable vahie, and yet himself never the poorer.

5. Christ's glorious riqhe? appes^: in that he is geuerally. rich; rich in all things, all the gold and sUverand precious stones in the world are, his, he is the proper Proprietor of theoL " The earth is the Lord's and the fulness thereof. The cattle iipon a ^ousand l^ills." Xhe wool, flax, aud oil arje his, nay, moreqver aU divine virtues and .spiritual gifts are his, he is rich in wisdom and knowledge, in grace and glory.

6. That Christ is gloriously rich, appear^ in that he has a kipgdom, yea, a glorious, vast, and resplendent kingdom and crown to give to every one of hh fidthAil followers. Every saint shall have a kingdom and crown that fadeth not away; ** Be thou faithful unto death, spid I will give thee. ^, crowu of life," ,Rey, ji. 10.

7. Because his riches are of such ah excellent nature that they enrich the soul of man; other men may have vast riches, may hav^ store of gold and silver, and other good things, and yet none of these riches cau enrich their souls, spiritually they may be poor aiid miserable, notwithstanding their great abundance.

8. That Christ is gloriously rich, appears in tbat hie has enough to enrich aQ, come who will, thousands and tens of thousands, yea, millions of thousands if they come to faim, he has riches of grace and glory for them all. Oh! there is abundance, yea, a redundancy of grace and riches in Christ, he is as fiill of grace as the sea is full of water, or. the sun is fullof Light.

9. Christ is gloriously rich, because his riches are incomparable, in respect of their nature and quality; *' Happy is the maaj(saith SolomonJ that findeth wisdom, and the

^ man that getteth understanding, for the merchandize of it is better than the merchandize

* of silver, and the gain thereof than fine gold; she is more precious than rubies, and all

the things thou canst desire are not to be compiared unto her," Prov. iii. Id—1'5. A little

faith though it be but as a grain of mustaxd-seed is worth more than thrones, crowns, and

kingdoms of the earth, one drachm of grace is bettet tlian all the gold of Opliir.- « ^

10. Christ's riches are glorious riches, because they cannot be spent. Christ's treasury is inexhaustible, it can never be drawn dry. Christ's gives abundantly out, but never wastes liis stores, nor'hath a farthing the less. The ridhes of Christ are unseaiv^habie. 01 the height, the depth, the breadth, and length of Christ's riches ! Who can find out the bottom of his rich love and grace, the bottom of his rich wisdom and knowledge ? We may well cry out upon this account, with the apostle, " 0! the depth of the riches both of the wisdom and knowledge of God I how unsearchsible are his judgments, and his ways past finding out!" Bom. xi. 33.

11. Christ's riches are glorious riches, because his riches are harmless, (as a divine well observes) they are riches tiiat will not hurt nor harm the souls of such that possess them, never were any made worse by being spiritually rich. The riches of the world have un* done many, they have been as thorns to them, by which they have been pierced throu^ with many sorrows. Many will one day curse the day that ever they had such store of earthly riches; riches are a snare to the possessors, hence Christ saith, it is hard for a rich man to enter into the kingdom of heaven. .'

12. Christ's riches are glorious riches, because they are satisfying riches. Silver and gold will not satisfy; " He that loveth silyer shall not be satisfied with silver, nor he tbat loveth abundance of increase," Eccl. v. 10. He tbat has Christ and his riches has enough, nay, he has all, he has pardon and peace of conscience; what can he desire

more that has God and Christ aad a title to heavea. Hence the Scripture saith, he shiU ahide satisfied; such thirst no more, their inoidiaate desire afiur the world is allayed, John iv. 13, 14.

13. Lastly, Christ's riches are glorious riches because they are permanent, they are lasting, yea, eyerlasting riches. Other riches fly away like smoke, they are here to-day and gone in a moment with one spark of fire, or with one blast at sea; but Christ's riches are durable, "Biches and honour are with me, yea, durable riches and righteousness," Prov. viii. 18.

QuesU Thirdly. Why is Christ held forth in the Gospel to be thus gloriously rich ?

Answ. 1. That the doubts and scruples that are in sinner's hearts might be removed : is there enough in Christ, is there enough grace, enough pardon, enough strength ? &c.

2. Because the Gospel holds Christ forth to be the store-house of all divine grace and blessings; he is ordained to convey all spuitual riches to his Church and 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 exceed* ing rich ?

4. That it might leave aU men and women without excuse in the great day: what wiU they have to say that reject such a Saviour, that turn their backs upon such a u)hrist, when they are called to answer in the day of judgment ?

5. To relieve the tempted soul.

6. To strengthen the fiuth and cheer 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 re -veals his glorious power.

Power in Scripture is taken in two manner of ways, or it shows a two-fold power in Christ.

1. A commanding power, his power of sovereignty, or regal power, that which we call authority.

2. The power of workmg or effecting that which he would have done. Some have power to command, but want a power to ^ect 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 show that the power of Christ is a glorious power.

2. Show why Christ hath such power.

I. Christ hath a commanding power, he hath great authority, he hath a regal power of superiority over all.

1. Over angels.

2. Over the Church. 3; Over the devils.

" I win lay upon the shoulders of Eliakm, the keys of the house of David," Isa. xxii. 22, Keys is a borrowed speech, signifying government and legal power, Christ hath the keys of David, Bev. iii. 7. All power in rule and government, in commanding, forbid-bmg, punishing, binding, loosing, damning, saving, is in Christ's hand: see Christ the Head, and Heir of all things. Keys of hell and death signifieth Christ's regal power over the devils, and delivering up unto death and hell, or keeping out of it.

4 Over men, mighty men, kings of the earth, "He is the only Potentate, King of kings and Lord of lords," 1 Tim. vi. 15. They are all his subjects, shall and must submit to him.

He hath universal power, therefore a glorious power; the sun, the moon, the stars, the winds, tiie seas obey him, Bev. xix. 17.

Christ's 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. Christ's power is just, therefore glorious m power; it is not a might without right; it is in him essentially as God, and is given to him as Mediator; in the one respect ho

2 N

2. Christ's riches were glorious riches, because they will satisfy glorious justice, which no pttier ricbea cou}d dp, no» not.thie riclies.of ten thousand.worltk, nor all the worth and riches of the angels of heaven.

3. Because he provides for and maintains all in heaven and earth at his own charges, and as all have their beings from him, so likewise they are fed'and sustained by him; tibey all eat at his. tiable, none keeps such a house, hath such a fiimily as Christ, he has a good stock, great comings in that thus abundantly layeth out, Psal. civ. 24, Col. i. 16, 17.

4- That phrist> riches are glorious riches, appears in that he hatii enriched so many men and women since the world began, and not only so, but also with variety of choice and precious riches. Oh what abundance of souls hath the Lord Jesus enriched, thousands and ten thousands! How many before the law, Qnd under the law and under the Gospel f Who can accoimt or reckon up the number? John declares the number of them that he beheld round about the throne to '* be ten thousand times ten thou^nd, and thousands of thousands," ftev. v. 11. How many hath he made great, advanced on high, honoured greatly on earth, bestowed vast treasures upon, how many millions hath he adorned and gloriously decked with jewels, precious stones, and pearls of inestimable value, and yet himself never the poorer.

5. Christ's glo];ious ric^e^ appei^ in that he ^ geuerally. rich; rich in all things, all the gold and silver and precious stones in the world are his, he is the proper Proprietor of them. " The earth is the Lord's and the' fulness thereof. The cattle upon a Uiousand hills." The wool, flax, and oil arie his, nay, moreqver al^ divine virtues and spiritual gifits are his, he is rich in wisdom and knowledge, in grace and glory.

6. That Chr^t is gloriously rich, appear^ in that he has a Mpgdom, yea, a glorious, vast, and resplendent kingdom and crown to give to every one of his fidthAil followers. Every saint shall have a kingdom and crown that fadeth not away; *' Be thou faithful unto death, sfliA I will give thee. ^ cirowu of life," .Key, ji. 10. ....

7. Because his riches are of such an excellent nature that they enrich the soul of man; other men may have vast riches, may hav^ store of gold and silver, and other good things, and yet none of these riches can enrich their souls, spiritually they may be poor and miserable, notwithstanding their great abundance.

8. That Christ is gloriously rich, appears in tbat he has enough to enrich all, com^ who will, thousands and tens of thousands, yea, millions of thousands if they come to him, he has riches of grace and glory for them alL Oh I there is abundance, yea, a redundancy of grace and riches in Christ, he is as fiill of grace as the sea is. full of water, or. the sqn is fuUof Light.

9. Christ is gloriously rich, because his riches are incomparable, in respect of their nature and quality; ''Happy is the maaj(saith SolomonJ that findeth wisdom, and the

^ man that getteth understanding, for the merchandize of it is better than the merchandize of silver, and the gain thereof than fine ^old; she is more precious than rubies, and all the things thou canst desure are not to be compared unto her," Prov. iii. Id—15. A little faith though it be but as a grain of mustard-seed is worth more than thrones, crowns, and kingdoms of the earth, one drachm of grace is better than all the gold of Ophir.^ «

10. Christ's riches are glorious riches, because they cannot be spent. Christ's treasury is inexhaustible, it can never be drawn dry. Christ's gives abundantly out, but never wastes liis stores, nor hath a farthing the less. The ridhes of Christ aire unsearchable. 0 I tlie heifirht, the depth, the breadth, and length of Christ's riches I Who can find out the bottom of his rich love and grace, the bottom of bis rich wisdom and knowledge ? We may well cry out upon this account, with the apostle, " 0! the depth of the riches both of the wisdom and knowledge of God I how un8earchfiA>le are his judgments, and his ways past finding out!" Bom. xi. 33.

11. Christ's riches are glorious riches, because his riches are harmless, (as a divine well observes) they are riches Uiat will not hurt nor harm the souls of such that possess them, never were any made worse by being spiritually rich. The riches of the world have undone many, they have been as thorns to them, by which they havO been pierced throng with many sorrows. Many will one day curse the day that ever they had such store of earthly riches; riches are a snare to the possessors, hence Christ saith, it is hard for a rich man to enter 'into the kingdom of heaven.

12. Christ's riches are glorious riches, because they are satisfying riches. Silver and gold will not satisfy; " He that loveth silver shall not be satisfied with silver, nor he that loveth abundance of increase," Eccl. v. 10. He that has Christ and his riches hafi enough, nay, he has all, he has pardon and peace of conscience; what can he desure

more that has God aad Christ and a title to heaven. Hence the Scripture saith, lie shall ahide satisfied; such thurst no more, their inordinate desire after the world is allayed, John iv. 13,14.

13. Lastly, Christ's riches are glorious riches because they are permanent, they are lasting, yea, everlastrng riches. Other riches fly away like smoke, they are here to-day and gone in a moment with one spark of Are, or with one blast at sea ; but Christ's riches are durable, "Biches and honour are with me, yea, durable riches and righteousness," ProT. viii, 18.

Quest Thirdly. Why is Christ held forth in the Gospel to be thus gloriously rich ?

Answ. 1. That the doubts and scruples that are in sinner's hearts might be removed : is there enough m Christ, is there enough grace^ enough pardon, enough strength ? &c.

2. Because the Gospel holds Christ forth to be the store-house of all divine grace and blessings; he is ordained to convey all spuitual riches to his Church and every member thereof.

3. To allure and engage souls to love him and close in with him; how can any refuse such a Mend, reject sudb 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 futh and cheer the hearts of all that do believe in him.

Fourddy. The Gospel is glorious in respect of Christ, the glorious object of it, as it re -veals his glorious power.

Power in Scripture is taken in two manner of ways, or it shows a two-fold power m Christ.

1. A commanding power, his power of sovereignty, 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. 1 shall show that the power of Christ is a glorious power.

2. Show why Christ hath such power.

I. Christ hath a commanding power, he hath great authority, he hath a regal power of superiority over all.

1. Over angels.

2. Over the Church. 3: Over the devils.

" I will lay upon the shoulders of Eliakm, the keys of the house of David," Isa. xxii. 22, Keys is a borrowed speech, signifying government and legal power, Christ hath the keys of David, Bev. iii. 7. All power in rule and government, in commanding, forbid-bing, punishing, binding, loosing, dammng, saving, is in Christ's hand: see Christ the Head, and Heir of all things. Keys of hall and death signifieth Christ's regal power over the devils, and delivering up unto death and hell, or keepmg out of it.

4. Over men, mighty men, kings of the earth, "He is the only Potentate, King of kings and Lord of lords," 1 Tim. vi. 15. They are all his subjects, shall and must submit to hun.

He hath universal power, therefore a glorious power; the sun, the moon, the stars, the winds, the seas obey him, Bev. xix. 17.

Christ's 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. Christ's power is just, therefore glorious in power; it is not a might without right; it is in hun essentially as God, and is given to him as Mediator; in the one respect he

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derived it from none, in the other sense he received it from the Father, Matt, xxviii. 18 *

7. Christ's power is infinite; he made the world, he upholds the world, therefore glorious in power. He could have made a thousand worlds, can do heyond all that we can conceive or speak, Eph. i. 21, 22.

8. Christ's power is glorious because he can bring all other power to nought in a mo* ment at his pleasure, whether of men or devils.

9. Christ's power is a glorious power, in that it is an 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," Psal. cxlv. 13, and kvi. 5.

10. Christ's power is dreadful, he looketh upon the earth and it trembles, he can make all tremble before him; who can thunder like God ? Job xl. 9.

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. 1. 21.

4. In his threatening voice, Bev. ii. 16, 23.

11. He hath a glorious, victorious, conquering, and subduing power; he hath overcame sin, the devil, death, hell, &c.

IS. Chrisf s 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. Christ's 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 world. What mighty things did he do by a few poor fishermen, and others not accounted of?

14. Lastly. Nothing is hard for Christ to do, though all the devib of hell, and men on earth oppose and resist Mm. ** I will work and who shall let it ?" Isa. xliii. 13.

Quest. Why hath Christ as Mediator such great and glorious power given him ?

Answ. 1. For 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 our Lord Jesus Christ; so likewise in respect of the Holy Ghost; the Gospel shows 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 6f all created spirits, and so the head of all good angels, as some imagine, but that he is uncreated, truly and really God, co-eternal with the Father and the Son. This we shall speak of a little with his glorious work of office and operations.

First, the word 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 Deity 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.*

'* By the word of the Lord were the heavens made, and all the host of them by the Spirit of his mouth," Psal. xxxiii. 6.

By the Spirit he hath garnished the heavens," Job xxvi. 13. Thou sendest forth thy Spirit, they are created," Psal. dv. 30. Baptising them in the name of the Father, and of the Son, and of the Holy Ghost/* Matt, xxviii. 19.

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^ Dr. Owen oa the Trinity, page 90, 91.

*' That Scripture must needs have been fulfilled which the Holy Ghost by the mouth of David spake," Acts i 16.

"Peter said to Ananias, why hath Satan fiUed thy heart to lie to the Holy Ghost," Acts V. 3. " Thou hast not lied to man but God," verse 4.

" Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you," 1 Cor. iii. 16.

" All these worketh that one and the self-same Spirit, dividing to every man severally as he will. And there are diversities of operations, but it is the same God which worketh all in aU," 1 Cor. xi. 6.

" The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all," 2 Cor. xiii. 14.

" Take heed to the flock over which the Holy Ghost hath made you overseers," Acts XX. 28.

" All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost shall not be forgiven unto men," Matt. xii. 31.

" Whither shaU I go from thy Spirit ?" Psal. cxxxix. 7.

" But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things," John xiv. 26.

" The Holy Ghost shall teach you in the same hour what you ought to say," Luke xii. 12.

** And as they ministered to the Lord and fasted, the Holy Ghost said, separate me Barnabas and Paul for the work whereunto I have called them," Acts xiii. 2. They being sent forth by the Holy Spirit departed," &c., verse 4.

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" It 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, Acts v. 3., which the Socinians will not say is by virtue of an exaltation unt« 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 substance, that hath being,life, and wiU: 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 ruin, rightly to apprehend and believe. It declareth also, that he is the Author and 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 believe in, and may be sinned against. Also that he together witli the Father and Son created the world, * The Spurit of God hath made me.' Job xxxiii. 4; that he is the Author of all grace in believers, and order in the chiurches. The sum is, that the Holy Ghost is a divine, distinct Person, and neither merely the power or virtue of God, nor any created Spirit whatsoever. This plainly appears from what is revealed concerning him, for he who is plcaed 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 the divme 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 worship, 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 it 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 Spunt and his effects. This alone bemg supposed, I say it is impossible to prove the Father to be a Perion, 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 whom nothing is or cap be truly ascribed, but what may and doth belong unto a peropn, he ii a Person, and him

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we are taught to believe so to be. So we know the Father to be a Person; as also the Son. For our knowledge of things is more by their properties and operations than by their essential forms, especially is this so with respect to the nature, being, and existence of Gk)d# 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 ot other ascribed unto him.

First, he is placed in the same rank and order without any note of difference or dis* tinction as to a distinct interest in the divine nature, that is, as we shall see, personality^ with other divine persons; Matt, xxviii. 12, '^Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." 1 John v. 7, ** There be three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one." 1 Cor. xii.*3—6, •* No man can say that Jesus 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 in all." Neither doth a denial of his divine being and distinct existence, leave any tolerable sense 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 Soui and of the virtue or efficacy of the Father." Can any thing be more absonant from faith and reason, than this absurd expession ? And yet it is the direct sense, if it be any, that those men put upon the words. To join a quaUty with acknowledged persons, and that in such tlungs 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 divine persons only. For he is expressly called Grod, Acts v. 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, John xvL 7. A personal appellation this is also, and because he is the Comforter of all God's people, it can be the name of none but a divine Person. In the same place also it is firequently affirmed that '' he shall come, and he shall and will do such and such things," all of them declare him a person.

Thirdly, He hath personal properties assigned unto him, as a will; '* He divideth to every man severally as his will," 1 Cor. xii. 11, and imderstanding, *' The Spirit searcheth all things, yea, the deep things of God," 1 Cor. ii. 10. 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," Gen. i. 3. He formed and garnished the heavens; he inspu-ed, acted, and spake in and by the prophets. " Well spake the Holy Ghost by Isaiah the prophet unto the fathers," Acts xxviii. 25, 26. " But holy men of God si>ake as they were moved by the Holy Ghost," 1 Pet. i. 21. He rege-nerateth, enlighteneth, sanctifieth, comforteth, inbtructeth, leadeth, guideth, all the disci-pies of Christ, as the Scriptures every where testify. 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 virtue. He is as the Father and Son, God, with the properties of omniscience and omnipotence, of life, understanding, and will; and by these properties, works, acts, and produceth effects according to wisdom, choice, and power.

Fifthly, The same regard is had to him in faith, worship, 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 bim, 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 tliem," ** So they being sent forth by the Holy Ghost departed," Acts xiii, 2, 4. Which is comprehensive of all religious worship of the Church.

And on the same account is he sinned against, as Acts v. 3, 4, 8; 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, worship, and believe in. And this can be no quality but God himself, for what may be the sense of this expression, thou hast lied to the effica<^ of God in his operations ? Or how can we be formally obliged unto obedience to a quality ? There must be an antecedent unto feuth, trust and religious obedience be supposed as the ground of rendering a person capable of being guilty of sin towards any. For sin i« but a failure in faith obedience, or worship. These therefore are due unto the Holy Ghost; or a nlan 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, fwhich as I suppose, the prevailing wickedness of this age hath not yet arrived unto) say that the Scriptures were written on purpose to deceive 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, le^d us, guide us, that he spake of old, in and by the prophets, that they were moved by him, acted by him» that he searcheth the deep things of God, 1 Cor. ii. 10; works as he will, that he ap-pointeth to himself ministers in the Church: in a word, to declare in places innumerable what he hath done, what he doth, what he says 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 ail this while to oblige us to believe that he is not a Person, a Helper, a Comforter, a Searcher, a Wilier, but a quality in some especial operations of God or his power and virtue 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 imaginations 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 authoritative disposal of things is ascribed unto the Fath^, for so the Lord Christ speaketh unto him, '* A body hast thou prepared me," Heb. x. 5 ; but this preparation doth not signify the actual forming and malong ready of that body, but the eternal designation of it, as prepared in the council and love of the Father. As to the voluntary assumption, it is ascribed to the Son himself, Heb. ii. 14, '* Forasmuch as the children were partakers of flesh and blood, he himself partook of the same." He took unto him a body and soul, entire human nature, as the children or all believers, the same synechdo-chically expressed by flesh and blood, ver. 16. " He took on him the seed of Abraham." But the immediate divine efficiency in this matter was the pecuUar work of the Holy Ghost, Matt. i. 18. When his mother Mary was espoused to Joseph, before they came together she was found to be with child of the Holy Ghost. Luke i. 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 bom of thee shall be called the Son of God."

* Maximum in foia creMiitra tettimonivm de dvoxniiate Spiritus Sancti eorput Domini est; quod ex Spiriiu Sancio esse erediiur secundum Evanffelisiam, Matt, i, Sicut Angelus ad Josephum didt. Quod . in ea naium est de Spiritn Sancio est. Aihanasius defid. un, et. Trin.

Creatrix virtus altissimi, supervenienie Spiriiu Sancio in tirginem Mariam^ Ohrisli Corpus fahricavit; quo Ule usus Templo sine eiri naius est semine. Didgm, de ^. Qanct, lib, 2.

(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 exeited. For the power of the Most High is neither expUcatory of the former expression, the Holy Ghost: as though he were only the power of the Most High. Nor is it adjoining of a distinct agent or cause unto him, as though the Holy Spirit and the power of the Most High were distinct agents in this matter, only 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 Uie infinite power of God, shall accomplish it.

(2.) As the human 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 shows—in a peculiar manner anointed him with those extraordinary powers and gifts, which were necessary for the exercise and dis* charge of his office ;'' The Spkit of the Lord God is upon me, because he hath anointed me to preach good tidings unto the meek," &c. Isa. Ixi. 1, Luke iv. 18.

4. It was in an especial manner by the power and operation of the Holy Ghoet, by which he wrought all those great and miraculous works, by which he attested and confirmed his doctrine. Hence it 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 Iwayjits, powers, because of the power of the Spirit of God put forth for their working and effecting. See Mark vi. 5, Acts ii. 22, Luke xi. 20, and iv. 36.

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 wilderness presently after he was baptized ; the Holy Spirit guided him to begin his contest with Satan. The continuation of discourse in Luke will not adroit that any other Spirit can be intended, "Jesus being full of the Holy Spirit, returned from Jordan, and was led by the Spirit into the wilderness," namely, by that Spirit which he was full of. And it was by the Spirit's assistance that he was carried triumphantly through the course of his temptations ; in the power of the Spirit he returned tv th ^wo/Af/ m vnufutr^ into GalUee, that is powerfiilly enabled by the Holy Spirit onto the discharge of his work Luke iv. 14.*

6. Moreover the Scripture affirm & that he offered himself up unto Grod through the eternal Spirit: some understand by the eternal Spirit in this place is meant the divine nature, his Deity giving sustenance unto his human nature in Uie sacrifice of himself, in that he hath power to lay down his life, and to take it up again ; ye^ many able divines, both ancient and modem, do judge that it is the person of the Holy Ghost that is in-tended, Heb. ix. 4.+

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 upon that here.

8. The work of the new creation is managed and gloriously carried on by the workings and operations of the Holy Ghost; it is Uie work and office of the Spirit to make the whole work of the meditation of Christ effectual to the souls of the elect.

9. All those glorious and extraordinary gifts that were poured forth, either upon the prophets or apostles were by the operations of the Holy Spirit, 1 Cor. xii.

10. The gift of the prophecy, whether ordinary or extraordinary, was always the immediate effect of the operation of the Spuit, 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 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," 2 Pet i. 2L

11. The Holy Ghost supphes 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 supphes the room, person, and place of Christ, so he worketh and effecteth whatever the Lord Christ hath taken upon himself to work

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♦ Dr. Owen. Dr. Owen, p. 148.

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 show you things to come. He shall glorify me, for he shall receive of mine and shall show it unto you. All things that the Father hath are mine, therefore I said he shall take of mine and show it unto you," John xvi. 13—15.

13. The Holy Spirit is the Sphrit 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, though he be not expressly named, &c.

Grace is taken two ways in Scripture.

il.) For the grace, free love, and favour of God toward us. 2.) For the gracious, free, and effectual operations in us.

In both senses 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 itself. The nature, excellency, and glory of grace in the latter sense we shall in the next place insist upon.

But since some men in 'these days 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 suasion:

It may not be amiss to add something briefly here in con^tation of these men whose principles are in our judgment fairly stated by the £ev. Dr. Owen.*

(1.) They say that God administereth 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 enforced by promises and threatenings.

(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, ovexpowered by prejudice and a course of sin.

(4.) That the consideration of the promises and threatenings of the Gospel is sufficient to remove these prejudices and course of sin.

(5.) That upon a compliance with the doctrine of the Gospel and obedience thereunto, men are made partakers of the Spirit, with other privileges of the New Testament, and have a right unto the promises of the present and future life.

This, saith the Doctor, is a perfect system of Pelagianism. Those that would see his answer hereunto, may read from page 257, to page 286.

That we say itns, viz., that mere moral suasion, without powerful influences and divine operations of the Holy Ghost, will not bring a person effectually to believe and close in with Jesus Christ, or work true conversion in the soul, though we always say the power which the Holy Ghost puts forth in regeneration is such in its acting or exercise, as our minds, wills, and affections are suited to be wrought upon and to be affected by, according to their nature and natural operations, " Turn thou me, and I shall be turned,'' " Draw me, we will run after thee." He doth not act in them otherwise than they themselves are meet to be moved and move, to be acted and act, according to their own natural power and ability. He doth not in our conversion possess the mind with an enthusiastical impression, nor acteth absolutely upon us, as he did in extraordinary prophetical inspirations of old : when the mind and organs of the bodies of men were merely passive instruments moved by the Spirit above their own natural capacity and activity; not only as to principle of working, but as to the manner of operation. But he works on the mmds of men in and by their own natural actings, through an immediate influence and impression of his power. " Create in me a clean heart, 0 (jod." " He worketh to will, and to do."

* Dr. Owen in hit Book, entitled, nNETMATOAOriA, or a IKioourto dftAe SpitU, page 256.

T)52 THE WORD OF GOB COMPARED TO LIGHT, [BOOK HI.

He therefore offers not violence or compulsion unto the will. This, that faculty is not naturally capable to give admission unto. If it be compelled it is destroyed. And the mention that is made in Scripture of compelling, (" compel them to come in") respects the certainty of the event, not the manner of the operation on them.

But whereas the will in the depraved condition of fallen nature, is not only habitually filled and possessed with an aversion to that which is good spiritually (alienated from the life of God,) but also continually acts in opposition unto it, as being under the power of the canial mind, whicli is "enmity against God," and whereas this grace of the Spirit in conversion doth prevail against all this opposition, and is effectual and victorious over it; it will be enquired how this can otherwise be done but by a kind of violence and compulsion, seeing that we have evinced already, that moral suasion and objective allurement is not sufiideat thereunto.

Answ. It is acknowledged, that in the work of conyersion unto God, though not in the very act of it, there is a reaction between grace and the will, their acts being contrary, and that grace is therein victorious; and yet no violence or compulsion is offered unto the will.

1. The opposition is not ad idem. The enmity and opposition that is acted by the win against grace, is against it as objectively proposed unto it. So do men resist the Holy Ghost; that is, in the external dispensation of grace by the word. And if that be alone they may always resist it; the enmity that is in them vnll preTaU against it, '*Ye always resist the Holy Ghost."

The vnll therefore is not forced by any power put forth in grace in that way wherein it is capable of making opposition unto it, but the prevalency of grace is of it as it is internal, working really and physically, which is not the will's opposition, for it is not proposed unto it, as that which it may accept or refuse, but worketh effectually in it.

2. The will, in the first act of conversion, as even sundry of the schoolmen acknowledge, acts not but as it is acted, moves not but as it is moved, and therefore is passive therein in the sense immediately to be explained. And if this be not so, it cannot be avoided, but that the act of our turning unto God is a mere natural act, and not spiritual or gracious. For it is an act of the will not enabled thereunto antecedently by grace. Wherefore it must be granted, and it shall be proved, that in order of nature, the acting of grace in the will in our conversion is antecedent unto its own acting, though in the sam^ instant of time, wherein the will is moved it moves; and when it is acted it acts itself, and preser>'es its own liberty in its exercise. There is therefore herein an inward, Almighty, sacred act of the power of the Holy Ghost producing or effecting in us the will of conversion unto God, so acting our wills, as that they also act themselves and that freely, so Austin, conL duos epistol. Pelag. Lib. I. Cap. xix. TraJniur^ (homo) miris modiSy ut velitf ah iUo qui novit intus in if sis cordihus hominufn operarif non ui homines, quod fieri non potest, nolentes credani, sed ut volentes ex nokniibus fiant.

The Holy Spirit, who in his power and operation is more intimate, as it were, to the principles of our souls than they are to themselves, doth with the preservation, and in the exercise of the liberty of our vnlls, effectually work our regeneration and conversion unto God. This is tlie substance of what we plead for in this cause, and which declares the nature of this work of regeneration, as it is an inward spiritual work; I shall therefore confirm the truth proposed with evident testimonies of Scripture, and reasons contained in them or deduced ^m them.

1. Because the work of grace in conversion is expressed by words denoting a real internal efiidency, such as creating, quickening, forming, giving a new heart, &c.

* Christvt nen dieit, duxerit, ui Ulie aliqvo modo intelligamtu preeedere vofuniaiem, ted dieU, /r«-frit, gut's autem irahUur ti jam tolebat f et tamen nemo venit nisi veiit, trakitur ergo miris modis ni Vflity ab ii/o qui notit intvs in ipsis hcvmn m cordihus operarij non ui hcmines, quod fieri non potest^Wh ienft'i eredant, sed vi Wienies et nolentibusfiant. Auguit. coot, doas Epist. Pelag. cap. 19.

Cerium est vos telle^ c%im volumus^ iedillefaeit ut vellemus, de quo dictum est, Deui est qutoperatur in nobis telle: Idem de Orat. ct. lib. Arbit. cap. 16.

2. It is attributed to be wholly of grace, to the end God might have all the gloiy, and all boasting might be excluded.

But (1.) The doctrine of these men, as the doctor observes, ascribes the whole glory of our regeneration and conversion unto ourselves, and not to the grace of God, for that act of our wills on this supposition, whereby we turn unto God, is merely an act of our own, and not of the grace of God ; this is evident, for if the act itself were of grace, then would it not be in the power of the will to hinder it.

(2.) This would leave it absolutely uncertain notwithstanding, the purpose of God, and the purchase of Christ, whether ever any one in the world should be converted unto God, or no. For when the whole work of grace is over, it is absolutely in the powei of the will of man whether it shall be effectual or no. And so absolutely uncertain, which is contrary to the covenant, promise, and oath of God, unto and with Jesus Christ.

(3.) It is contrary to express testimonies of Scripture innumerable, wherein actual conversion unto Goi is ascribed unto grace as the immediate effect thereof. This will further appear alterwards. *' God worketh in us to will and to do;" the act therefore itself of unlling in our conversion, is of God's operation, and although we will ourselves, yet it is he who causeth us to will, bv working in us *' to will and to do,'-Phil. ii. 13.

And if the act of our will in believing and 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 itself, and in particular the act of believing, or £uth itself, is e^ressly said' to be of God, to be wrought in us by him, to be freely given unto us from him; the Scripture 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.

Object. But it may be objected that every thing which is actually accomplished is in potentia before. There must therefore be in us a power to believe before we do so actually.

Answ. 1. The act of God working faith in us, is a creating work, " For we are his workmanship created in Christ Jesus," £ph. ii. 10, and *' he that is in Christ is a new creature." Now the effects of creatmg acts are not in poteniia any where but in the active power of God, so was the world itself before its actual existence. This is termed poteniia logica ; which is no more but a negation of any contradiction to existence; not poten-Ha physica, which includes a disposition to 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 minus and wills of men such a next power, as they call it, as should enable them to believe without further actual grace working faith itself. Wherefore with respect to believing, the first act of God is to work in us to will; so Phil. i. 13, "He worketh in us to will." This God worketh in us by that grace which Austin and other learned men call gratia operana,

2. Faith and repentance. It 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," Acts v. 31. " To you it is given in behalf of Christ, not only to believe but to suffer for his sake," Phil. i. 29. " By grace ye are saved, through faith, and that not of youi'selves, it is the gift of God," Eph. ii. 8. Our own ability, be it what it will, however assisted and excited, and God's gift, are contrary distinguished. If it be of ourselves it is not the gift of God; if it be the gift of God, it is not of ourselves, 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 works." 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 ways. " The Lord God will circumcise thine heart to love the Lord," Deut.xxx. 6. ** Hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Gho.t," Rom. v. 5. "The fruit of the Spirit is love," Gal. v. 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 cir-

cumcise thine heart and the heart of thy seed, to'love the Lord thy God with all thine heart," &c. Dent. xxx. 6. What b this but the putting off the body of sin ? Col. ii. 11. This is the immediate 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," Ezek. xxxvi. 26, that is, impotency and enmity which is in our hearts unto conversion.

5. The work of grace npon the soul is called a vivification; 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 sach work can be wrought in us by an effectual communication of a principle of spiritual ilfe. and nothing else will deliver us. Some think to evade the power of this argument by saying ail these expressions are metaphorical, and aiguing from them is but fulsome metaphors. And it 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 the Scripture speaks not truly, as that it spea^ metaphorically.

6. Believers are said to be begotten and bom 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 pnnciples of our nature, '* Of his own will begat he us by the word of truth," &c. James i. 18. " Bom again not of corruptible seed but of incorruptible," &c. 1 Pet. i. 23. " Which were bom not of blood, nor of the will of man, but of God," John i. 13. That being so, it behoveththem who plead for an 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 it is said that a man is bom 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 sense, 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 show 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 ui trath, it delivers the soul from bondage, it breaks' the bonds. For the soul is not set at liberty by the bare shedding of Christ's blood, without the application of it by the Spirit or in&sion of grace into the heart.

2. The Gospel through the grace of it when received in tmth, opens blind eyes, it makes them see, that never saw, in a spiritual sense, before ; it opens their eyes that were bom 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 tmth, raises the dead soul to life. It is hereby we come to be quickened, the flesh profiteth nothing, it is the Spirit that quickeneth; that is, the human nature without the divine cannot accomplish salvation for us; nor shall any soul receive any saving benefit by the flesh, or death of Christ, unless he be quickened by the Spirit.

4. The Gospel in the grace of it, when received in tmth, casts out that cursed enmity that is in the heart against God, and thereby reconciles the sinner to the blessed Majesty of heaven.

5. The grace of the Gospel works regeneration, makes the sinner another man, a new man. It forms the new creature in the soul.

1. It infuses new qualities.

2. It makes the proud person humble, and not to vaunt himself.

3. It makes the unclean person chaste, and to loath lascivious thoughts. 4 It makes hard-hearted sinners full of bowels.

5. It makes the impenitent soul to bear all things.

Dr. Owen, pige 270.

6. It makes the covetoas person liberal, and to distribute to the poor.

7. It makes the worst husband the best husband, the worst wife the best wife, the worst oliildren the best children, the rebellious ones to be obedient ones.

6. The Grospel in the grace of it, brings the soul into union with God. No grace, no Christ. God is the fountain of this union, Christ is the conduit-pipe as Mediator; the Spirit stnd the grace thereof is the stream. Union is let into the soid at this door; no grace, no Crod, no union with him, and no communion with him.

7. The grace of the Gospel washeth the polluted soul; it cleanseth the filth of the heart snd pollution of the life. " He put no difference between them and us, purifying their hearts by faith," 1 Cor. vi. 11, Tit. iii. 4, 5, Acts xv. 9.

2. The grace of the Gospel, or saving operations of the Spirit, heals the wounded soul, *' He poured in oil and wine," &c. Luke x. 34

6. Gospel grace gives the soul a right to aU the blessings of a crucified Christ, it is that which puts on the wedding garment. It was a pretty saying of a good man,

1. The Father weaves this garment, he was first concerned about it, he prepared the matter with which it is made.

2. The Son made it, he has wrought righteousness for us.

3. The Spirit puts it on.

10. The grace of the Gospel makes a glorious soul, a glorious man, a glorious woman, a glorious family, a glorious church, a glorious city, a glorious kingdom, where it is gene« raJly received in truth.

It makes a glorious soul; it finds it naked, and clothes it. It finds it starved, as it were, and feeds it. It finds it wounded, and heals it. It finds it cold, and warms it It finds it unclean, and sanctifies it. It finds it poor and enriches it. It finds it in bonds, and sets it at liberty. It finds it an enemy to God, and reconciles it. It finds it condemned, and justifies it. It finds it dead, and gives it life.

11. The grace of the Gospel adorns the soul, it puts ornaments upon the head, and chains beyond those of gold, upon the neck. It decks it with jewels, " I decked thee with ornaments, I put bracelets upon thy hands, and a chain on thy neck; I put a jewel on thy forehead, ear-rings in thine ears, and a beautiful crown on thy head; thou wast decked with gold and silver, with silk and broidered work," Prov. i. 9, Ezek. xvi. 12,13. It puts a ring on the finger, it adorns the soul with a meek and a quiet spirit, which is in the sight of God of great price, Luke xv. 22, 1 Pet. iii. 4.

12. The grace of the Gospel makes a man behold a beauty and glory in the Gospel, to love it, and to suffer for it. The Gospel is worth little in the sight and esteem of that man, that has not the grace of the Gospel. What is the word of grace without the grace of the word?

13. Gospel grace is an excellent preservative against the plague of sin. No pestilence BO bad as this. *' How shall I," saith Joseph, '* do this thing and sin against God ?" It is also a portion to work it out, as well as to preserve from it.

14. Gospel grace is good, really good, sdways good and glorious at all times; it is good in health, the soul cannot have health without it; good in sickness, it is good in prosperity, it is good in adversity, it is good in good times, and woe to them that want it in bad times; we are blessed that have it, but they are cursed that are without it, whatsoever profession they make. For the profession of the Gospel without the grace of the Gospel will do a man no good ; it is but the name without the nature ; the cabinet without the jewel; the lamp without oil.

15. The grace of the Gospel makes men like to Christ, to love Christ, and to die for Christ.

16. Gospel grace makes men to live to God; they live to themselves that have it not; they live to God that have it. It makes men wise, to be men of understanding, to live sober to themselves, to live righteously to men, and to live holy towards God, to live m subjection to God, to obey God, to delight in God, and to live in obedience and subjection to his Church.

n. The Gospel is glorious in respect of the tenders and offers made therein to the sons of men.

Quest. What is tendered ?

Answ. Kepentance is tendered, pardon is tendered, peace is tendered, bread and water of life is tendered, perfect righteousness is tendered, adoption is tendered, glorious liberty is tendered ; in short, God is offered, he makes a tender of himself. Christ is tendered with all his benefits, who is the Pearl of great price, worth millions; yea, more than ten thousand worlds; a marriage with Christ is tendered, the Spirit is tendered with all the blessings of it, a kingdom is offered in the Gospel, a crown is offered, a crown of endless glory, a crown that ^deth not away, eternal life is tendered.

Quest. Who is it that makes these tenders and offers in the Gospel ?

Answ. The great God, he that has them to bestow, and a right to give them.

Quest. Whom are they offered to ?

Answ. To such that were his enemies, rebels even the worst of sinners; in word, whoever will, he that hath a will to receive them may have them. Rev. xzii. 17.

Quest. Upon what terms are they offered ?

Answ. Freely offered, without money and without price, though a man, as to righteousness, hath nothing of worth nor beauty in him, being in himself but a lump of sin and filthiness, yet he may have these things, they are offered onto such, Isa. Iv. 1,2» 3.

They are sincerely and faithfully offered; God doth not mock men and women, offer them such things as these, and yet never intend to bestow them upon them; if they have a heart and a mind to them, my life for theirs they enjoy all these and many more like glorious good things. Nay, and more than this, they have been often tendered with much affection and in bowels of compassion, God bewails, and Christ bewaih), the state of such Viho refuse them. 0 ! then what fools are mortals to slight and reject these tenders I

III. The Gospel is glorious in respect of the glorious things that are brought about and accomplished thereby.

The first I shall mention is reconciliation, which is a glorious blessing; what is more fully opened and held forth in the Gospel than reconciliation, with the means and manner how, and by whom accomplished ? which will appear,

1. By considering the parties reconciled.

2. By considering the nature of the breach that was between them;

3. By considering the means and manner how it is accomplished. 4 By considering the fruits and effects of it.

First, Considering the parties that were at variance, who by the Gospel are reconciled, God and man, the infinite God, the holy God and man, these were at enmity; it is sad when a difference rises in a family, in a congregation, in a dty, in a kingdom, or between one kingdom and another; but much more sad is it to have God and sinners at enmity. Adam runs from God, hides himself, he knew God was now become his enemy; the word declares the creature to be God's enemy, whilst he stands in old Adam in the state of nature ; ** And you that were sometimes alienated and enemies in your mind," &c.. Col. i. 21. And then God declares himself to be the sinner's enemy, he is angry witli the wicked every day; he is said to fight and war against them, which plainly shows he is their enemy. But now what a glorious blessing is this to have these two parties reconciled; " When we were enemies we were reconciled to God by the death of his Son!" ** You that were enemies in your minds by ^^icked works, (or, as in the margin, by your minds in wicked works,) yet now hath he reconciled in the body of his flesh through death/' Bom. v. 10, Col. i. 21, 22.

Secondly, Gospel-reconciliation appears to be a glorious reconciliation, if we consider the nature of the breach that was between them.

1. It was an old breach, no sooner was man made, but straightway he became an enemy to God; nay, every soul that comes into the world, comes into it an enemy of God, or in a state of enmity.

2. It is 80 great a breach that all the angels in heaven^ nor all the saints on earth, could not make up.

3. It was such a breach that lays the soul obnoxious to God's fearful curse.

4. It is such a breach that makes the creatures of God at enmity with one another, and mankind in danger of being devoured by them: and also hath set man one against another.

5. It is such a breach that sets man against himself, it hath caused his own conscience to be his enemy, and to accuse, and fight against him and condemn him; *' If our hearts condemn us, God is greater," ^., 1 John iii. 20) 21.

6. It is such a breach, that unless made up will produce an eternal separation from God,'' Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels," Ac, Matt. xxv. 41.

Thirdly, it is a glorious reconciliation,, if we consider the means and manner how and by whom it is brought about and accomplished; every Person in the glorious Trinity hath a hand in it, and is eminently concerned about it. ** God Was in Christ reconciling the World to himself." ** All things are of God, who hath reconciled us unto himself by Jesus Christ," &c., 2 Cor. v. 18, 19. The Lord Jesus, the second Person is employed, (or as we may see from hence,) as one fitly qualified to make up this dreadful breach: and in order thereunto he took our nature on him. There was a necessity of Christ's coming to reconcile God and man: God, his law and justice was wronged, and God was resolved to have this wrong made up and his justice satisfied, which none but Christ could do, God was willing to be reconciled, yet nevertheless he will (wherein he was wronged) be righted^ and have his justice fully and completely satisfied. Christ knew what would appease and satisfy both law and justice, what he hath done hath infinite worth and efficacy in it; this way tends most to glorify God the Father, the Son is glorified most this way, the Spirit is glorified most tMs way, and there was no way like this to melt the sinner's heart, to abase himj and lay him at the feet of God. See Christ the Mediator, &c,

2. Christ doth not only reconcile God to the creature, but also reconciles the creature unto God; he undertakes to bring God near to man, and man near to God; whose heart is full of sin and enmity to his Maker, and not subject to his law; he lays his hands upon both: the first is done by his death. Christ, like Jonas, is cast in the sea, as it were, of wrath, to make a calm. The second is done by the Spirit, he breaks the heart, changes the inward qualities and evil dispositions; he takes away the heart of stone, and gives a heart of flesh.

Fourthly, Gknpel-reconciliation is glorious in respect to the nature of it.

1. It is a free reconciliation; it is a work of free grace alone: it is not of man. ** Not of him that willeth, or him that runneth; but of God that showeth mercy," Rom. ix. 16. Hence the apostle saith, " All things are of God ;" speaking of reconciliation.

2. It is a mysterious reconciliation, '* We speak the wisdom of God in a mystery, even tlie hidden wisdom, which God ordained before the world began to our glory," 1 Cor. ii. 7. " The Spirit searcheth all things, yea, the deep things of God:" this is one of those deep things, which many, because they cannot comprehend it in their own natural wisdom, cavil against.

3. It is a certain reconcihation, God is at peace and fully reconciled in Jesus Christ. Christ shall not, will not lose his glorious design in coming into the world, taking our nature on him, and dying the cursed death of the cross. Those therefore that are brought to accept of the terms of peace and reconciliation as offered in the Gospel, stand in a state of real peace and friendship; neither let any one imagine that after all these glorious transactions of the blessed Trinity about this work, that the issue of the whole in order to the making it effectual, depends upon the will and power of man.

4. The soul is taken into perfect love and union with God; God hereby entirely loveth us, and is so for us, or on our side, that his friends and allies become our friends and allies, and all our enemies become his enemies; so that what is done to us, he takes as done to himself.

5. It is an honourable reconciliation; it is a reconciliation upon honourable terms, God differeth not in any of his glorious attributes; if God had passed by our ofiencea so that we had had pardon and reconciliation without more ado, without a compensation

for sin, the devils perhaps, saith a divine,* might have cried out against him, and have said, where is the glory of thy jostice ? These have sinned against thee, as well as we, and the breach they have made upon thy justice, is no ways made up: but now their mouths are stopped for ever. This reconciliation will be to the glory of God in the sight of angels and men to eternity, and it is that which God rejoices in as being exceedin^y pleased with it, seeing his honour is made up in this recondUation.

6. It is an abiding, firm, and everlasting reconciliation; there is nothing can make a breach between God and his people any more; the union cannot, shall not be broken, it is beyond the power of devils, men, sufferings, nay, or sin either, to do it. 'f Who shall be able to separate us from the love of God which is in Christ Jesus our Lord ?" Bom. viiL 39.

Fifthly, Gospel-reconciliation is glorious in respect of the fruits, effects, and consequences of it.

1. In that all that enmity that was between God and the soul comes hereby to be removed, and man consequently to have peace with God. " For he is our peace who hath made both one, and hath broken down the middle wall of partition between us, having abolished in his flesh, &c., and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby, and came and preached peace." " Being justified by faith, we have peace with Grod tlurough our Lord Jesus Christ," Eph. ii. 14^-17, Bom. V. 1.

2. Peace of conscience is another fruit and effect of this reconciliation.

3. There are also, as the effects of this reconciliation, peace and sweet harmony in the soul between all the faculties; they do not fight as fonnerly one against another, the conscience drawing one way, and the will another; the will opposing that which conscience would have done; the judgment may be convinced in some measures as Balaam's was, who cried out that God's ways Were best, " How goodly are thy tents, 0 Jacob, and thy tabernacles, 0 Israel!" Numb. xxiv. 5, and yet the affections may be for sin, and love the wages of unrighteousness.

4. The next thing that I might mention is joy in the Holy Ghost: when once a soul knows he is reconciled to God, ihea he comes not only to have peace, but also to be filled with joy in believing; " The Idngdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost.

5. Free access to God is another fruit and effect of Gospel-reconciliation; such may go with boldness to the throne of grace. " Through him we both (i. e.^ Jews and Gentiles who believe) have access by the Spirit to the Father," Eph. ii. 18.

6. Hence there is a free and blessed trade opened between heaven and earth, between God and the soul; as in countries that are in war one with another, there can be no trade nor traffic between them, but when peace is made, and a sure league concluded betwixt them, trade is open again; so it is between God and the soul when reconciled.

7. By this means we come in a special manner to be under the care and protection of God; iSieie shall not one hair fall to the ground without the leave and permission of God; he has thereby interested himself in all our concerns, and many o^er blessed effects attend our reconciliation with God, which are elsewhere insisted upon. See Mediator.

Sixthly, the Gospel is glorious in respect of remission or pardon of sin. Gospel-remission is a glorious remission :

I. By considering who it is that pardoned, or who they are that Crod forgives ?

1. Bebels, such that had broken a holy and just law.

2. Bebels to God, such that had conspired against him, joined and sided with Satan against the Majesty of heaven.

3. Such that were greatly in debt, owed ten thousand talents, and nothing to pay. See Metaphor, poor.

4. Sudi that were liable to eternal wrath.

II. By considering the causes, and chief ground or way of pardon^ Christ's blood must be shed to procure it; *' Without shedding of blood there is no remission of sin," Heb. ix. 22.

* Mr. Bnrrooght.

KK

BOOK lU.] OR THE GOSPEL GLORIOUS.

III. By considering the nature and effect of pardon.

1. All sins that ever the poor sinner committed are promised to be forgiven.

2. For ever forgiven.

3. The pardoned person is not only forgiven, but justified also.

4. None can condemn such.

5. They have peace with God, through our Lord Jesus Christ.

IV. And lastly. Gospel-remission is glorious in respect of God that gives forth the par* don, " I am he that blotteth out thine iniquity," Isa. zliii. 25. This antidotes the soul against the venom of Satan's temptations.

1. He pardons the sinner that hath power to do it; who but Grod can for^ve sin ?

2. Who can accuse the soul ? I will, saith Satan ; thou art a sinner: What then, saith the soul ? See what I have here, behold a pardon from the King himself.

3. None can revoke this pardon, or make it ineffectual.

4. God himself never repents the giving it to any poor believer; as others cannot, so he will never revoke free Gospel pardon and remission himself.

Seventhly, The Gospel is glorious in respect of peace, the fruit and effect of grace; not peace with God, for that we have abready spoken of, but peace of conscience. " Great peace have they that love the law," &c. " My peace I leave with you, my peaco I give unto you, let not your hearts be troubled;" " Let the peace of God rule in your hearts," &c., John xiv. 27.

Eighthly, The Gospel is glorious in respect of the ordinances and institutions of it, which we shall insist upon, under its proper head; particularly that of baptism and the Lord's Supper, which will be made appear to be glorious ordinances.

Ninthly, The Gospel is glorious in respect of the promises thereof.

The promises of God in the Gospel given through Christ are great, glorious, and exceed^ ing precious. The promises may be compared to the Land of Promise, they flow with milk and honey, they are like a rich mine, abounding with precious treasure, the further you dig, the more precious gold you will find. Or they may be compared to a lovely and choice garden, that abounds with all sorts of rare and excellent flowers ; but it is a garden always green and flourishing ,flowers that know no drought nor winter, that never decay; not only for pleasure, but for profit. A Gospel promise is something that God hath engaged to give to to Christ, or unto us through Christ, or for his sake.

And they consist either in his free bestowing of good, or his gracious removing of evil. In his bestowing of good here, or good hereaftier; or in removing of evil here, or evil hereafter. And they either are absolute or conditional.

Gospel promises are glorious promises, called precious promises; and better promises than those of the law or first Testament.

I. This appears if we consider who it is that makes and gives these promises forth, viz. the great God, Horn. i. 2. Men think they have enough when they have the promise and word of a king, touching this or that, to rely upon, but what is the promise or word of an earthly king, to the promises of the King of heaven and earth, they often times &il in their promises; but this King never did.

II. Glorious, if we consider the time when given, and that was before the foundation of the world. " In hopes of eternal Ufe, which God, that cannot lie, promised before the worid began," Tit. i. 2,3.

III. Glorious promises, if we consider the vileness, unworthiness, and nothingness of them, as they are in themselves, to whom the promises are made.

IV. Gospel promises are glorious promises, considering through whom and by what * means they are given; Christ procures the promises as well as remission, by pouring forth his precious blood, he paid dear for them; that the slave might be adopted and saved, the Son is sacrificed.

V. They are free promises; not made for any merit or worthiness in us, but purely proceed from the free grace and favour of God, Tit. iii. 5, and therefore glorious. God doth not sell himself, his Son, and precious promises, to sinners, but they are given freely, " Without money, and without price ;" not for thy beauty, righteousness, excellence, &c. He that hath promised to love us freely, pardons us freely. *' Thou hast bought me no

sweet cane Without money, neither hast thoa filled me with the fat of thy sacrifice ; bat thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. I, even I, am he that blotteth out thy transgression for mine own sake, and will not remember thy sins," Isa. xliii. 24, 25.

Salvation is freely promised, '* Not by works of righteousness that we have done, bat according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost," Tit. iii. 5.

YI. Gospel promises are glorious, if we consider the extent of them; they raa not only to the lineal seed of Abraham, but to all believers, to Jew and Gentiie, bond and free, none are excluded $ " Whoever will, let him take of the water of life freely," Rev. xxii. 17.

Vn. Grospel promises are glorious promises in respect of what is given.

1. Christ is given, God hath given his Son, not only for the sinner, but to the sinner. Christ promiseth to give himself, offers to betroth himself to us for ever. The Spirit is promised with all the blessings, grace, gifts, and operations thereof, Hos. ii. 16, 19, Isa. Ixxii. 5.

2. God promises in the Gospel to give himself, " I will be your God, and you sliall be my people." This promise is the highest, the fullest, and sweetest of all promises; Austin speaking of it, bre^dceth forth m admiration, " What is better than this goodness I What is or can be greater happiness than this! Can God give anything greater than him* self?"

3. Whatsoever he is, has, or can do, in a gracious way, is promised to be given in this one promise. He is one eternal, all-sufficient, immutable, infinite, glorioas, incompiehensible, omniscient, omnipresent, holy and gracious God. His goodness, truth, power, wisdom, mercy, loving-kindness, faithfulness, is engaged for believers.

4. 0 what is in man that thou art mindful of him ? Is all below thyself too little and not good enough for man, that thou givest thyself to fill and satisfy him ? All that God is or hath so far as communicative is promised, &c., life, light, grace, strength, wealth, riches, pleasure ,honour, is the believer's.

5. Whatsoever he can do so far as comports with his own glory and our good is promised, viz. to feed, support, suppress fears, prevent danger, keep m or deliver out of trouble, &c.

6. The greatness of this promise will appear by considering what all other things are in comparison of God; if heaven be nothing, what is earth in comparison of him ? all other thmgs come from him as water from a fountain; what are all things without him, either spiritual or temporal ? Consider the necessity of him. Men make a shift to live without enjoying God (though such are dead whilst diey live) but know not how to die without him; nothing but God is a suitable good for the soul. It is not clothes that can clothe it, it is not silver, gold nor pearl which can adorn it, it is not fire that can warm it, nor bread can feed it, nor wine can chear it, not money can satisfy it, nor earthly friends can comfort it; it is God only that can supply all the wants and necessities of the soul.

7. This is a great promise because nothing is yours till God is yours; by unioQ with him the soul is interested into all spiritual and temporal good things.

8. It is a part and portion which can never be spent; you may live upon God, there is enough in him for millions and miUions of millions; Psai. Ixxiii. 25. See God a Portion. God is better than heaven, better than grace, better than glory, belter than things present, or things to come; the promises are like a rich ring of gold, but this is the rare diamond in that ring ; it is the crown, the top excellency of all promises; his wisdom is the soul for direction, his power for protection, his grace for its acceptation, his Spirit for its consolation, his creatures on earth to serve us, his angels to guard us, his ordinances to feed and strengthen us, his grace to adorn us, his riches to advance and crown us to eternity.

This is a great promise, the greatest promise ; God gives Light when he gives himself, he gives life when he gives himself. God is Light without obscurity, how sweet is that Light! He is Life without mortality, how sweet is that Life! Peace without perplexity. Love without mutability, how sweet is such love! God fills and satisfies all that enjoy him; beyond God the heart can desire nothing.

Ylir. Promises of the Gospel are glorious and precious promises, if ro consider.the seasonableness and suitableness of them.

Rest is promised to the weary

Food to the hungiy

Clothes to the naked

Pardon to the guilty

Liberty to the captive

Strength to the weak ^ Soul.

Health and healing to the sick and wounded

Courage to the faint-hearted

Riches to the poor and needy

Light to the blind

Life to the condemned

Were a man cast for life, and condemned to die a painful and horrible death, suppose it were to be burnt or roasted alive, and a pardon should be proffered to him in the very nick of time, how sweet and precious would that be to him; even so seasonable and sweet are the promises of the Gospel to poor condemned sinners. God gives them into the soul when it sees it is just dropping into hell, to be burnt for ever in eternal flames.

IX. Promises of the Gospel are glorious in respect of the firmness and stability of them. Gospel promises are firm and sure promises.

1. Made or given forth by one who cannot lie nor deny himself. " In hope of eternal life, which Grod, that cannot Ue, promised before the world began," Tit. i. 1, 2 Tim. ii. 13.

2. They are not yea and nay, not uncertain, doubtful, mutable, and variable, but yea and amen in Christ Jesus. God ever kept his promise with his people, 2 Cor. i.

1. He promised Noah he would not drown the world any more; and how graciously hath he kept that promise, and continued the token of it in the cloud unto this day ?

2« God promised Abraham a son, and will work miracles rather than not make that promise good.

3. God promised to give the land of Canaan and rest therein to his seed; how punctual was he in performing of it, as Solomon well observes, 1 Kings viii. 50, " Blessed be the Lord, that hath given rest to his people Israel, according to all that he promised." " There hath not failed one word of all his good promise," &c. It was declared to Abraham that his seed should be strangers in the land of Egypt four hundred years ; and Moses shows that at the end thereof, nay, the very self-same day, the Lord brought them out of the said land, Exod. xii. 41.

4. God promised to send a Saviour, and accordingly when the fulness of time was come, he sent him into the world.

5. And, that Gospel promises might be firm and sure to all the feithful and covenant people of God, they are put into Christ's hand, who having shed his blood to procure the good promised, hath received the promises for us as our Trustee, Acts ii. 33, ** Therefore being by the right-hand of God exalted, and having received the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear."

6. That the promises might be made sure to all the seed, Christ hath brought himself under an obligation to make them good. And the Lord Jesus is not only engaged, but the Father also, Luke xxiv. 49.

1. In respect of his goodness and mercy, Heb. x. 23,1 John i. 9.

2. In respect of his faithfiibiess and truth, 1 Cor. x. 13.

3. Nothing can hinder or obstruct God in accomplishing whatsoever he hath promised.

4. They must be made good because of the nature of the covenant, it is ordered in all things and sure, 2 Sam. xziii. 5. It is unto God as the waters of Noah, Isa. liv. 10. They are left in Christ's last will and Testament, that was confirmed by his blood, Heb. ix. 15—17. See Testator.

" And for this cause he is the Mediator of the New Testament, that by means of death for the redemption of the transgressions that were under the first Testament, they which are called, might receive the promise of eternal inheritance."

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5. But if all this be not enough, Ood hath engaged himself by oath to make them good; he hath, if I may so speak, pawned his own being, life, power, truth, and holiness, upon the performing whatsoever he hath promised to his own covenant-people, for " when God made a promise to Abraham, because he could swear by no greater, he swore by himself, (Gen. xxii. 16, 17,) saying, surely in blessing I will bless thee, and in multiplying I will multiply thee." And so after he had patiently endured, he obtained the promise; for men verily swear by the greater, and an oath of confirmation is to them an end of all strife. Wherein God more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set be^re us," Heb. vi. 13^^18. May not this cause a believer to venture upon a promise of God, and to rest satisfied until it be accomplished.

X. Gospel promises are glorious promises, because they are generally and more especially soul or spiritual promises. What is it to have a promise of such or such an estate or lordship, or to be blessed in the basket and store, or with all earthly good things ? these are the blessings, it is granted, that worldly men seek after; " I have goods," Luke xii. 19, saith the rich glutton, *' laid up for many years:" blind wretch I but how poor and miserable was his soul! Now Gospel promises are of a spiritual, heavenly, and sublime nature, as you have heard before; soul-food, soul-strength, soul-health, soul-riches, soul-peace, soul-liberty, soul-life ; a Christ, a kingdom, and crown that fadeth not away, for the soul.

XI. Gospel promises are glorious promises, because it is by virtue of these thou comcst to take hold of, and obtainest an interest in the Lord Jesus Christ. Is not that a precious promise that will make thee sure of a Saviour ? a bare promise for (of his) interest, is security enough, though he has condescended in a gracious manner to us not only to make over himself and eternal life to our souls by promise ; but hath given us an earnest also in our hearts ; nay, more than that, sealed us also by his Spirit unto the day of redemption," Eph. i. 13, and iv. 30. See Earnest, and Seal, under the head of metaphors respecting the Spirit.

The promises are the ground of faith and hope; that faith is a fancy, and that hope will be but as a spider's web, that is not grounded uf on the promise of God.

XII. Gospel promises are glorious in a comparative sense above the promises of the law.

1. Better in respect of perspicuity or clearness of them, those were promises under obscure types and shadows ; justification was held forth by several sacrifices, burnt-offerings, and sin-offerings, &c. Sanctification held forth unto several ceremonial washings.

2. Better in regard of the nature or quality of them ; the former were generally promises of temporal or earthly things, Deut. xxviii. 34.

H. In respect of the efficacy and power that is in these, over what was in the other. ** The law made nothing perfect," Heb. vii. 19. Many blessings were made indeed in case of obedience, but the law gave no power to perform the condition, or help the soul in that obedience.

4. They are better in regard of extent or duration.

XIU. Gospel promises are glorious in respect of the variety of them ; there is variety of all good things promised therein, answering to every condition the creature may be under. They tend in a sweet manner to remove all objections, doubts, and discourage* ments of the soul whatsoever, as you may per^ive by taking a brief taste.

Obj. I am a vile sinner, saith the soul, mine iniquity is gone over mine head as a heavy burden; they are more than can be numbered, and are ever before me ; I have sinned against liglit and knowledge, and hated instruction. Is there any hope or promise for such a wretch, such a rebel and monster of wickedness as I am ?

Answ. See the promise, " How long, ye simple ones, will ye love simplicity, and the scomers delight in their scorning, and fools hate knowledge? turn at my reproof: behold I will pour out my Spirit upon you, I will make known my words unto you. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and be will have mercy upon liim, and to our God and he 'ill abundantly

pardon." ** Come unto me alt ye that labour and are heavy laden, and I will give you rest," Prov. L 22, 23, Isa. Iv. 7, Matt. xi. 28.

Here are promises that may be grounds of encouragement to the vilest sinner. Were there no promises hut to righteous persons, or to men and women, so and so quali* fied, it were sad. But through Christ, and in closing with him in the Grospel, there is pardon ofiered to sinners as sinners, through they have been very vile and notorious in wickedness.

Obj. But alas, saith the soul, I have made God mine enemy; his curse and judgments are denounced against me; I may say with Job, God pursues me, Job vi. 4. And hell is ready to receive me; " Whilst I suffer his terrors, I am distracted," Psal. Ixxxviii. 15.

Answ. The storm of God's wrath is over in Christ: where God remits the sin, he remits the punishment. *' Go and proclaim these words towards the north, and say, return, and I will not cause mine anger to fall upon you: for I am merciful, saith the Lord, and I will not keep anger for ever," Jer. iii. 12. '* He retaineth not his anger for ever, because he delighteth in mercy."

Obj. But, alas, 1 am ignorant of God and of Christ, and know not God; and he will come in flaming fire to take vengeance on such, 2 Thess. i. 7, 8. Woe is me.

Answ. God hath promised to teach thee the knowledge of himself, and to guide thee in the way thou shouldest go. " Good and upright is the Lord, therefore wUl he teach sinners in the way," Psal. xxv. 8. Nay, and though thou be blind, see what a gracious promise he miakes, Isa. xlii. 16, " I will bring the blind by a way that they know not, and I will lead them in the paths they have not known. I will make darkness light before them, and crooked things straight; these things will I do unto them, and not forsake them."

Obj. But my heart is dead and obdurate, you know not the naughtiness of it; 0! I am a filthy creature, I cannot mourn nor melt under the word of God.

Answ. " And they shall loathe themselves for the evils they have done," Ezek. xx. 43; and not only for what they have done, but also for the baseness of their vile, stub-bom, rebellious, and whorish heart, as is mentioned by the same Prophet; and see what a promise God is pleased to make to those polluted and hard-hearted ones. *' A new heart also will I give you, and a new Spirit will I put within you; and I will take away the stony heart out of your flesh, and 1 will give you a heart of flesh," Ezek. xxxvi. 26. God has promised to pour out the Spirit of grace, and that he will melt thee under the sense of thy sin, and cause Uiee to mourn in a right manner for thy sin. God will not only break thy stony heart, but will also take it away.

0 blessed promise, he will take it away because it is good for nought; it is not fit to be wrought upon, it is not soft or pliable, there is no mending of it, it must be new made, new cast, like a cracked bell, before God's Image can be formed in it, or engraven upon it, &c.

Obj. Aye, but I have been so vile and wicked, that I known not what evil things I could do more against God, than what I have done.

Answ. So it is said of Judah and Israel, Jer. iii. 5. '^Behold, thou hast spoken, and done evil things as though couldest;" yet mind the promise of God to them, " Return,—and

1 will not cause my anger to fall upon you: I am merciful, saith the Lord, only acknowledge thine iniquity," &c. ver. 12, 13.

Obj. But I cannot think there is mercy and pardon for me; it cannot enter into my thoughts.

Answ. " Let the wicked forsake his ways, and the ungodly man his thoughts, and turn to the Lord, and he will have mercy upon him, and to our God, and he will abundantly pardon: for m^ thoughts are not your thoughts, saith the Lord. For as the heavens are higher than the earth, so are my thoughts liigher than your thouglits," &c. Isa. Iv. 7—9.

Obj. But saitli another soul, 1 have backslidden from God, there is therefore no comfort and salvation for me.

Answ. " I will heal thy backslidings, and love thee freely," Jer. iii. 12,14, Hos. xiv.4.

Obj. But tliis'and the othcv sin and corruption will be too hard for me; "I shall one day fall by the hand of Saul," saith David; so may I say in respect of one base sin that waylays me, and doth always beset me.

Answ. Soul, thou shalt not finally be overcome, though thou fall thou shalt rise again; what saith God to thee, "I will subdue your iniquities?" Micah vii. 18,19. "Sin

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r>G4 tHE WORD Of GOD COMPARED TO LIGHT, [boOK lit.

flhall not have dominion over yoa, for ye are not under the law, hat undei' gi'ace," Rom. vi. 14, Psal. Ixvii. 3.

Obj. But Satan will be too many and mighty for me, he will break my hones, and devour me at one time or other.

Answ. But what says God, the promise runs, he shall hut hruise thy heel, not br^ak thy head: he has also promised to " bruise Satan under thy feet shortly," Rom. xvi. 20. "My grace is sufficient for thee," 2 Cor. xii. 9

Obj. But I have no power to stand, I shall fall when persecution comes, I shall not be able to go through the fiery trials.

Answ. I will give thee power, saith the Lord, " He giveth power to the faint, and to them that have no might." " Pear not, worm Jacob, and ye men of Israel, I will help thee, I will uphold thee, &c.; when thou goest through the fire I will be with thee," &c,

Obj. If I follow God and his ways, my friends will leave me, nay, my father and mother will forsake me, and how shall that loss be made up ?

Answ- " When my father aad mother forsake me,"saith David, " the Lord will take me up;" ** I will never leave thee, saith God, nor forsake thee," Psal. xxvii. 10, Heb. xm. 0,

Obj. But what shall I do for a father ?

Ans. " I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty," Jer. iii. 19, 2 Cor. vi. 18.

Obj. But I am weak, and not able to speak when I am brought before rulers for Christ's sake.

Answ. " Take no care, it shall be given to you the same hour."

Obj. But notwithstanding all this, I am a&aid I shall deny the faith, and depart for ever from God.

Answ. " I will put my fear in their hearts, thai they shall not depart from me.''—"My sheep hear my voice, and I know them, and they follow me, and I give them eternal life, and they shall never perish, neither shall any pluck them out of my hands," Jer. xxxii. 40, John X, 27y'^8,

Obj. But strange evils have befallen me.

Answ. ** All things shall work together for good."

Obj. I am afraid I shall want bread.

Answ. " The young lions want and suffer hunger, but iliey that fear the Lord shall not lack any good thing."—" He will give grace and glory: and no good thing will he withhold from them that walk uprightly."

Obj. But those that live godly are in danger to be undone, to follow Christ is the way to lose all, say what you will.

Answ. " Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come." It is the only way to grow rich; those that lose any thing for Christ's sake, shall have a hundred-fold in this life, and in the world t: come life everlasting.

Obj. But I may lose my life if I keep faithful to the Lord Jesus. Answ. " He that loses his life for my sake, shall And it;" all such shall have an heavenly life for an earthly one, an eternal life for a transitory one ; and thus by the help of the Spirit, the promises sweetly tend to answer all doubts and objections that may arise in poor sinners, or in the hearts, of weak believers, which is the last thing I shall mind, as to the glorious excellent nature of Gospel promises.

Tenthly, the Gospel is glorious in respect of the privileges thereof; here I might in:ist upon adoption or souship, free access to the throne of grace; a dwelling-place in God's house, right to the ministry, and all the gifts thereof; whether Paul or Apollos, all is yours, and right to partake of the prayers of the Church, and many other privileges that have occasionally been mentioned, which here I shall omit.

Eleventhly, the Gospel is glorious in respect of the salvation brought about by the Lord Jesus, as recorded and revealed therein. That Gospel salvation is a glorious salvation doth appear from what hath been said.

1. In respect of God, who in his eternal wisdom, first found it out, or was the Contriver ofit.

2. In respect of Christ, wlio is more immediately the Author thereof, Heb. v. 9.

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BOOR m,] OB THE GOSPEL GLOHIOUS. 565

4. In that all the glorious attributes shine forth m their own glorious splendour and lustre therein. They all meet together in sweet harmony: righteousness and truth meet together, justice and mercy, as it were, kiss each other, as hath already been hinted; the Gospel ^ows that Grod in magnifying one attribute, doth not eclipse the glory of anotlier.

5. In respect of the publishers of it. 1.) The angels. '2.1 The Lord Jesus himself. (3.) The Apostles.

6. In respect of all other salvations: what was that glorious salvation God wrought for Israel at the Red Sea, in comparison of the salvation of the Gbspel by the Lord Jesus ? Mauy conclude that salvation of Israel, and other great salvations spoken of in the Old Testament, were as types and shadows of this.

7. In respect of the confirmation of it by signs and wonders, and divers miracles and gifts of the Holy Ghoat; the dead were raised, the blmd saw, the temple rent asunder, the sun darkened, the graves opened, the Spirit miraculously given down, and all to confirm the salvation of the Gospel, Heb. ii. 3, 4.

8. Gospel salvation is a glorious salvation in respect of the workings and operations of the Holy Spirit upon the heart, in order to the initiating of the soul in the grace and blessings thereof, as hath been shown ahready. The Holy Trinity is employed and concerned in bringing about and finally accomplishing of this salvation.

9. In respect of the seasonableness of it; every thing therein being gloriously fitted and suited as to time, and the necessity of poor sinners; '* In due time Christ died for the ungodly." See Promises.

10. Upon consideration of what we are hereby delivered from, viz., sin, Satan, the awful wrath of God, death, and everlasting burning.

11. In respect of all those things and blessings we are hereby invested with, and hope to receive.

^ 12. Gospel salvation is glorious, because it is a free salvation; *' Not by works of righteousness that we have done, but according to his mercy ho saved us," Tit. ii. 5.

13. Because it is a full salvation; it supplies the soul with all things it wants, whether grace, light, power, wisdom, peace, or any thing else in order to initiate into it, or the perfect accomplishment of it.

14. Because it is a sweet soul-satisfying salvation. Eveiy one that sees his interest in it, may say with good old Simeon, " Now let thy servant depart in peace, for mine eyes have seen thy salvation."

15. It is a certain and sure salvation.

J6. It is an eternal salvation. " Israel shall be saved in the Lord, with an everlasting salvation." " And being made perfect, he became the Author of everlasting salvation to all them who obey him," Heb. v. 9.

INFEBEKCES.

I. This may inform and fiiUy convince all considerate persons, what the reason and cause is that the devil is such an implacable enemy to the Gospel, and uses all means imaginable to prevent it, or hinder the light thereof from shining into our hearts; " If our Gospel be hid it is hid to them that are lost; in whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them," 2 Cor. iv. 3, 4.

II. It also shows us what a great blessing God hath bestowed upon this nation.

III. It may be a means to stir up all poor sinners to b(;lieve and obey it, to prize and esteem it.

IV. It may teach us to contend earnestly for it, and to hold it fast, in spite of all op-posers whatsoever.

V. What motives might hence be inferred to prevail with all sincere believers to be earnest with God, that they may behold in this glass more of his glory, to the end it may by its reflected rays, change them into the same image from glory to glory, even as by the Spirit of the Lord. That it may shine into their hearts,

(1.) As they would be as burning and shining lights to others. (2.\ As thev would live in the joy and comfort of it themselves.

(3.) As they would approve themselves Wisdom's children, by justifying and standing by, and for, this glorious Gospel held forth in the word of God, in the worst times.

YI. If the Gospel be so glorious, it may put each man upon examination, dost thou perceive and clearly behold the glory which shines forth in it ? Some, it is to be feared, never saw the Gospel in the glory of it; it is as a sealed book to them; they see but the outside of the book, they are not able to discern the lustre and glory which is contained in it; '* The god of this world hath blinded the minds,'* saith the apostle, " of them that believe not, lest the Ught of the glorious Gospel of Christ, who is the image of God, should shine unto them," 2 Cor. iv. 3, 4.

Some men commend the Gospel only because it contains so many righteous and good laws, and holy rules of justice and morality, teaching men to live soberly, and to do as they would be done unto, but see but little more in it; which shows, these men have but little of the mystery and glory of the Gospel opened to them; for though it be granted, this it is one part of the excellency of it, yet it is not the chief, as appears by what hath been said.

Again, there are others who seemingly are much affected with the Gospel, that book of books, and yet cry up, and magnify the hght witliin above it, as if that were a more perfect rule than the Holy Gospel, and word of God; which shows how little of the Gospel glory appears to them.

In the last place, if the Gospel be so glorious, 0! pray, whosoever thou art, that God would be pleased to open thine eyes, that thou mayest see it so to be, and cry mightily, that he would be pleased never to take it away from this poor nation, nor suffer its glory and brightness to be eclipsed by letting in Popish darkness again amongst us. If we once lose the Gospel, we may all cry Ichafaod, the glory is departed from England: and with the Church of old, say, " The crown is fallen from our heads, woe unto us that we have sinned."

Quest. But some say, why doth Satan endeavour to hide the Gospel ?

Answ. I. It is because he is such an implacable enemy to mankind; he cannot endure the light himself, and he would not (such is his hatred to us) have the light of the Gos« pel slune upon us.

2. Because of that malice he bears to the Lord Jesus, he would fain keep men ignorant of a Saviour ; not only out of hatred to man, but also out of implacable enmity to the Lord Jesus Christ, that so he may as much as lies in him, hinder our Saviour's chief de* sign and intention in coming into the world; which was to bring men out of darkness into the light.

3. Because he knows whilst he can keep men ignorant of the Gospel, he hath them fast enough, what profession soever they make of religion, though they hear, read, pray, give alms, nay, and in many things reform their lives; yet if they see not the way of salvation as it is revealed in the Gospel, he matters it not, they still remain his captives.

4. Because it is hereby his kingdom is like to fall; it is the light of the Gospel, that tends to the utter overthrow and ruin of the kingdom of darkness.

What wonderful things hath the Gospel done in the world, and what power is there in it, by the help of the Holy Ghost to dethrone Satan, and break all his chains to pieces! therefore he bestirs himself to hinder the breaking out of light and knowledge in every nation, and causes fierce opposition to be made against those who endeavour to supplant him, and lay open his grand designs. This informs us how it comes about there h so much ignorance and gross darkness in the world; not only in Popish countries, but also where the Gospel is preached. Though men hear it preached every day, yet, 01 how blind and ignorant are many sinners. Men are satisfied with the bare notion of things, and name of Christians, never minding religion in good earnest, but in a most dreadful manner, are grown so fool-hardy, and venturous, as to venture and expose their souls to eternal ruin. The devil hath blinded their minds; this also sliows us from whence it is, there are, and formerly have been, so many false and detestable opinions, en*ors, and cursed heresies in the world. Alas, the devil this way, endeavours to obstruct and hinder the Gospel from being received, he has indeed striven for a long time wholly to overthrow the very foundation of

the Chiistian religion, and to bring in another Crospel; he strives to cheat men of the tme SaviouTy and in his stead to preach another, of whom the Scripture is wholly ignorant; how many have impudently asserted the Light in all men to be the true Christ, and Saviour of the world ? He doth not strive to take away his glorious sovereignty, and set up another universal head, who hath power to make laws, and repeal them in matters of religion at his pleasure, as the followers of the beast affixm, but now of late endeavours to take away the very Person of the Holy Jesus. Also to change the ordinances, or wholly to deny them, hath been, and is another of his stratagems, which witness to the true Christ, his death, burial, and resurrection. And la tly, Ss^an hath always endeavoured also to bring into contempt the ministers of the Gospel, or else raise up persecutions upon them; and all these things he doth to hinder the Gospel from shining, or obstruct the promulgation hereot

u

«

THE KISSES OF CHRIST'S MOUTH. Let him Kiss me with the Kisses of his mouOi,for ihy love is better than tvine,^' Cant, i. 2.

Let him," that is, Christ, "Kiss me.*' By these expressions, (saith Ainsworth and otliers*) tlie Church desireth to have Christ manifested in the flesh. Others by Kisses, understand most friendly, familiar, and sensible manifestations of love, for they are so amongst friends; as it was betwixt Jonathan and David, and so it is between husband and wife. It is evident that Kisses are mentioned on sundi-y occasions used for dive.s ends, and signifying several things.

1. We read of a Kiss of salutation, 1 Sam. xx. 41,1 Thess. v. 26.

2. A Kiss of valediction, Ruth ii. 9.

3. A Kiss of reconciliation, 2 Sam. xiv. 33.

4. A Kiss of subjection, Psal. ii. 12.

5. A Kiss of approbation, Prov. xxiv. 26.

6. A Kiss of adoration, 1 Kings xix. 18.

7. A traitorious Kiss, Matt. xxvi. 49.

8. A Kiss of affection, Gen. xlv. 15.

And since the Church desires in the plural number, Kisses of Christ's Mouth, it may refer,

1. To a Kiss of reconciliation, or manifestation of peace, unity, and friendship.

2. A Kiss of affection, which is very sweet, to have Christ express or manifest his gracious love to her.

3. A Kiss of approbation, which is, saith Mr. Guild, sweetest of all.

The text is purely allegorical, as the whole song is acknowledged to be by all divines.

ICETAPSOS. PARALLEL.

L KissEB betoken love and I, Thb spouse in the text desires of the Lord

good-will to the party they are Jesus, tokens, or further aumifestations of his love

given to. and good-will to her.

II. They betoken a hearty con- II. The Church desires further tokens and junction, and cordial union of two assurances of that blessed conjunction and union, parties. that is between herself and the Lord Jesus Christ

III. They betoken such a friend- III. Gracious souls desire a more near access ship, as allows a liberty of access and unto Christ, and spiritual intimacy and commu-communication at all times. nion with him: " 0 when wilt thou come unto me!**

** It is the voice of my Beloved that knocketh." ** With my soul have I desired thee in the night," Cant. v. 2, Isa. xxvi. 9.

IV. They leave such impressions, IV. The spouse desires such favour, and ma-as engage the affections to a future nifestations of Christ's love and grace, that she remembrance to the object. may never forget his love: '* We will remember

his love more than wine," Cant. i. 4.

* JiusvoriA, SuiUf SUh^ Durham^ IViUoUt Glast it j, Wyricus^ ia lecatn.

THE KISStS OF CURISTS MOt'TH,

[book lU.

V. They oblige the giver to show fiirther favours, and acts of love and kindness, to the party he bestows them on.

elect. Let him seal up his love to us promises, and we are sure enough.

VI. They are a confirmation of the endeared love and reality we profess.

Vn. They are the privilege and right (in a more peculiar manner) of covenant relations, as husband and wife, &c.

Vin. In reconciliation, after a seeming breach between dear relations, they are highly prized and longed for by the party offending.

IX. A Kiss is looked upon as a very high honour, when received by a inferior person from a great king or prince, and begets in others a longing after the like manifestation of sovereign grace and favour.

X. They are very sweet and comfortable to very dear friends, after long absence.

XI. They are the first ceremony or initiation of kind and comfortable entertainment; as in the case of the profuse and extravagant Prodigal, Luke xv. 20.

XU. To be admitted to Kiss the hand of a prince, is a great ho-nour, because of his royalty and grandeur; but to Kiss his Mouth, is extraordinary, and only allowed to great favourites.

V. The spouse desires, as doth every gradous soul, that Christ should lay himself under such obligations of love and Mendship to her, that he may never forget her. The death of Cfaiist is the greatest expression of his affection to his by the Kisses of his Mouth, viz., by his gradous

YI. The spouse desires the greatest confirmation of Christ's love and gracious affection to her, to have clear evidence of her union with him, and eternal life.

vn. Manifestations of Christ's love do belong properly to the Church, and covenanted people of God. Hence the spouse presumes to speak thus unto her beloved, ** Let him Kiss me with the Kisses of his Mouth:" I have the liberty and privilege to request it of him.

VIII. Manifestations of Christ^s love are greatly prized by gradous persons, after their hath been a seeming strangeness or breach in their apprehension between them, knowing they were wholly in the fault, and the only cause of the breach.

IX. The love-tokens, or expressions of Christ's blessed favour to the spouse, make the daughters of Jerusalem to long after Christ's favour as well as she: "Whither is thy beloved gone, 0 thou fairest among women, that we may seek him with thee ?" Cant. vi. 1. This was after she had declared, " his Mouth is most sweet, he is altogether lovely," Cant. V. 16.

X. How sweet and exceeding comfortable are the Kisses of Christ's Mouth, or evidence of his love, after a long time of spiritual desertion.

XI. Manifestations of Christ's and the Fadier's love are glorious tokens or acts of acceptance of poor sinners, who having been very vile (md rebellious, return home at last to their Father's house, and embrace a precious Saviour.

XII. The Kisses of Christ's Mouth, who is the only King and blessed Potentate of heaven and earth, are an infinite honour; can a poor creature be more eminently dignified ?

((

Let him Kiss me wUfi the Kisses of his mouth'*

By Mouth, annotators generally understand, is meant his holy Word, or his own lovely and gracious doctrine; that is, let me have expressions, or give evidence of thy love to me from thy word: " Kiss me with the Kisses of thy Mouth," by metonymy of the cause, viz. Cum causa organica, sive sermonis formandi instrumentum^ pro ipso sermone sive loquela poniiur: That is, when the organical cause, or the instrument that forms speech, is put for the speech itself; as the Mouth is put for testimouy, Deut. xvii. 6, and xviii. 19, Matt, xviii. IG, which is expounded, John viii. 17, " It is also written in your law, that the testimony of two men is true." The Mouth is also put for a command or appointment, as Gen. xlv. 21, where the ^louth of Pharaoh (so it is in the Hebrew) signifies the command of Pharaoh: so the Mouth of the Lord is put for his command, word, and appointment, Exod. xvii. 1, Numb. iii. 16, 39, xiv. 13, and xxvii. 14, Deut. i. 26, 43, and xxxiv. 5. Wliere the Hebrew "v^ jttxta Os Domini, at the Mouth of the liord, with us translated, word, is by the Targum

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TUli KISSES OF CUIUSTB MOUTH.

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attributed to Jonath. Uzziel rendered t» ytm np'V} ^> ab osciUum vethi Domini, to the Kiss of the word of the Lord. " Lying lips do not become a prince;" that is, lying words. Now the reason why the Church desires Kisses of Christ's Mouth, may be as fol-ioweth.

METAPHOR.

PABALLEL.

I. Kisses of the Mouth are expressions of high fayour, much more than to kiss the hand.

11. Kisses of the Mouth have virtue in them; they tend to increase love in the object, or beget more ardent affection.

I. Christ in a high manner expresses his favour and exceeding great affection unto his people in his word; ** I lay down my life for my sheep." ** Greater love than this hath no man," John z. 15, and xv. 13.

II. Evidences of Christ's love from his word and gracious promises are full of life and virtue ; they wonderfully draw out the soul in love and longings after Christ. How did that sweet word (or Kiss) of Christ to Mary endear her to the

Lord Jesus; *' Woman, thy sins are forgiven thee," Luke vii. 49.

lU. Kisses of the Mouth are plain UI. Evidences or manifestations of Christ's

and visible evidences of cordial af- love to a believing soul, are clear demonstrations

of Christ's real affection. When a promise is set home, and imprinted upon the soul or spirit of a doubting Christian, it causes all his fears to fly away: *' Kemember thy word unto thy servant,

upon which thou hast caused me to hope," Psal. cxix. 49.

IV. The Mouth is the instrument lY. The word of Christ is the way or glorious

or medium to convey the inward con- medium he makes use of, to conveyor make known

those gracious, high, and eternal conceptions of his heart and mind to his elect; also hereby he opens and explains to us the end of his coming into the world, and his design in dying, and in all things he did, which otherwise would have been hard to us to have found out, John i. 1, Matt. xi 29, Heb. xi. 2, John x. 10, and xx. 30.

fections, and many times put a person out of doubt about the reahty of the giver's love.

ceptions of the heart and mind, whether it respects thoughts or actions, to the knowledge and understanding of others.

HETAPHOB.

I. Others many times kigs them, they do not love out of compliment.

n. Others give sometimes a flattering and dissembling Kiss; like that of Absalom's kissing the people, thinking thereby to steal away their hearts from David his father.

in. Others salute persons often-times with an unchaste and wanton Ejss.

IV. Others Kiss when they design to murder. Thus Joab kissed Abner, and slew him: Judas our Saviour, and thereby betrayed him.

DISPABITY.

I. Christ never vouchsafes any the Kisses of his Mouth, but to those that he dearly loves.

II. Christ always, when he vouchsafes his gracious favour to any soul, doth it in all simplicity and integrity of heart; in his heart is no guile or deceit

in. All Christ's Kisses are holy, chaste, heavenly, harmless, and innocent.

IV. Christ's design is to save those whom he kisses: " Ho came to seek and to save that which was lost." " I come that ye might have life."

INFERENCES'.

I. From hence we may perceive what a vast difference there is betwixt the godly and the wicked. The one have their hearts set upon heavenly objects, the other on carnal; the desires of the one are holy, heavenly, and spiritual; the desires of the other are

fleshly, earthly, and sensual. . , ,,

II. U the Kisses of a Saviour, or evidences of his love, be so sweet, methinks this should stir up all to desire Kisses of Christ's Mouth.

III. It may be some souls are ready to enquire, how may I come to attain this great happiness and honour, to be embraced in the arms of the Lord Jesus ?

1. Woaldst thou have the Kisses of his Mouth 7 Thou must with Mary Magdalene, fall down, and kiss his feet, and bedew them with the tears of a broken heart; be humbled for thy sin.

2. If thou wouldst have him give thee a Kiss of reconciliation and affection, do thou kiss him with a Kiss of subjection: '* Kiss the Son lest he be angry," Psal. ii. 12.

If thuu want motives, take these following:—

1. The Father presents his Son, the Lord Jesus Christ, before your eyes in the Gospel (as he doth like himself) as a Person every way deserving your love and affection, to see whether you will respect him or not.

2. The Father highly honoureth the Son; he hath given all things mto his hand, he is his heir.

3. The Father had sent him into the world to seek himself a spouse.

4. He became flesh, that he might be a fit object for sinners.

5. Christ hath a great desire to give himself unto you, and so become yours for ever.

6. He hath abundance of love, great and strong affection.

7. Christ left his glory, and came into the world in a low and contemptible oonditioc and denied himself for thy sake, and wilt thou not accept him ?,

8. Shall he die, and come through a sea of blood to engage thy affection, and wilt not thou yield him a Kiss of subjection ?

9. Shall he send his ministers, as spokesmen, to entreat you, and will you say nay ?

10. Shall he move you by the motions of his Spirit, and checks of conscience; and will you still refuse to dose in with him ?

11. Shall he knock loud and long, and cry continually to you, and can you still stand it out against him ?

12. Will not your gain and preferment be great? What honour and dignity, excelling union with Christ, can you think to meet withal ?

13. Are you not like to be miserable at last, if you die before you have an interest in him: '* If any love not the Lord Jesus Christ, let him be Anathema Maranatha."

IV. But some may say, how comes it to pass the spouse is so bold, and thus fiuniliarly speaks to Christ, " Let lum kiss me ?" Should not fervour of affection have with it humility of reverence ?

To this you Bernard, Ne causamini pnesumptionem, ubi affectio urget; redanuU pudor^ sed urget amor^ qui nee, consilio iemparaiur^ nee pudore froijenatur. Do not plead presum-tion, where affection presses forward; be neither kept back by advice, nor restrained by bashfulness, in your approaches to Christ. Besides, saints who truly love Christ, may boldly come to Christ. Tokens of love, and evidences of divine favour, are the proper rights and privileges of believers; they may be bold with their dearest friend.

THE WORD OF GOD COMPARED TO A NET.

«

Again the kingdom of heaven is like a Nei cast into the sea,^ Matt. xiii. 47.

Some understand by the Net, and kingdom of heaven, that our Saviour intends the Church, others the Gospel. It may have respect to both, but in my opinion it is more clearly applicable to the Gospel.

SCETAPHOR. PARALLEL.

I. A Net is made or prepared, as I. The Gospel, or word of God, is appointed to a convenient thing to catch fish. catch or conveit the souls of men ; '* Fear not,

from henceforth thou shalt catch men," Luke v. 10.

II. A Net is made use of by skilful II. The word of God is made use of by skilful iishers ; it requires wisdom rightly and able ministers; and it requires much spiritual to uic it, to the end it is wisdom, riglitJy to use it for tlie cuavei-sion of

BOOK 111.]

TUB WORD OF GOD COMPARllD TO A NET.

571

PARABLE.

appomted. A fisher uses oftentimes much policy and craft, in putting in and drawing of his Net.

UL A Net is cast into a multitude of waters, at an adventure, the tisher-man not knowing whether it may catch many, or few, or any at all.

PARALLEL.

sinners. Paul heing crafty, tells the Corinthians, he took, or caught them with guile, 2 Cor. xii. 12.

IV. A fisherman works hard with his Net, sometimes a great while to-getheri and catcheth nothing.

some good, and some bad; as it is expressed in this Parable.

III. The Grospel is preached by a faithful mi-nister to a multitude of people, who are compared to wateis in many places of Scripture, and yet he knows not, when he preaches, or casteth his Net in, whether he shall take many or few souls, nay, whether one sinner shall be reached or converted thereby, or not

IV. So a minister sometimes labours a long while together, and takes much pains in preaching the Gospel, and yet converts not one soul; ** Who hath believed our report ?" Ac., Isa. liii. 1. They may sometimes say with Peter, " We have laboured all night, and have taken nothing," Luke v. 5.

Y. A Net takes fish of every sort, V. So the Gospel Net takes hold of some of some great ones, and some little ones, every sort and degree of men; some great and

honourable, rich and mighty in the world, though not many such; some little ones, such as are mean and poor in the world. Again, some great and notorious sinners are taken, such as Mary Magdalene and Paul were before converted; and some that are n«t such great and capital offenders; for though every man is a great sinner in a proper sense, yet comparatively some are greater, or more guilty and pro&ne than others ; '* And there was a woman in the city that was a sinner." Not but that all the women in the city were sinners, but this woman was a notorious one, or one noted and eminent for wickedness. Also the Gospel and church of God takes some bad professors, and counterfeit Christians, aa well as such as are sincere.

YI. The Gospel or word of God, the spiritual Net, takes sinners out of their natural element; and as soon as they are savingly taken thereby, they die to sin, and to all sen^ial objects, and carnal delights of the flesh, and this world, and to their own righteousness, Hom. vL 2, 6,11.

YIl. The Gospel Net also sometimes takes hold of, or incloseth many sinners at one cast. At one sermon three thousand souls were converted, by that glorious preacher, and famous fisher of men, the Apostle Peter, Acts iL 37,41.

YL A Net takes fishes out of their own natural element; and as soon as they are taken out of the water they cQe.

Yn. A Net takes or compasses sometimes a multitude of fi&hes at once. When Simon Peter put in his Net at the special command of Jesus Christ, he enclosed a great multitude of fishes, Luke v. 6.

YUI. A Net, though it be cast into the sea, and has taken many fishes, yet it is not known of what kind or sort they be, until the Net is dr^wn up.

IX. After the fisherman hath drawn his Net about so long, that he concludes it hath taken all it is like to enclose and compass in, he then draws it to the shore, and severs the good from the bad; the good he puts into vessels, and the bad he throws away.

Yin. So the Gospel and Church of God, though it take many souls, yet it is not fully known of what sort they be, until the time come that Christ draws the Net up.

IX. The Gospel and Church of God having taken many sinners, or all being brought in, that are to be taken by this spiritual Net, Christ will, as it were, at the last day draw it to shore, and then he will sever the good from the bad, the sheep from the goats, the sincere ones from hypocrites ; and the one shaU be saved, and the other thrown away, viz., be damned. ''Again

the kingdom of heaven is like unto a Net that is cast into the sea, that taketh of all sorts, which when it is full, men draw it to land, and gather the good into vessels, and cast the bad away; so shall it be at the end of the

THE WOBD OV OOP COMPARED TO GOLD.

[book in^

world ; the angels shall go forth, and separate the bad from the good, and shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth/' Matt, ziil 47—50.

PABABLE.

I. A fisherman has one Net prepared to take small fishes, and another to take great ones.

II. A Net many times proves de-lective, and comes to be broken, and by that means the fisherman loses his draught of fishes.

m. A Net takes fishes out of their own natural element, to their great hurt; the fisher's design in taking them, being to kill and to destroy them.

DISPARITT.

I. The Gospel, or word of God, is but one and the same Net; which takes the great and small metaphorical fishes.

II. There is no defect in the word, the Gos-pie Net is never faulty; nor is it from thence w few sinners, or spiritual fishes are taken, bat rather from themselves, and Satan, who endeavours to obstruct, as much as in him lies, their being thereby, 2 Cor. iv. 3, 4.

III. The Gospel-Net takes sinners out of their natural state, viz., ways of sin and wickedness, for their great good and advantage; it being the design of God, and his servants, the ministeis of his word, to save their souls alive thereby, Isa. Iv. 3, Prov. viii. 35, and xxii, 4, John iii. 36, Rom. viii. 1.

INFERENCES.

I. This parable informs us, how useful the Gospel and tho ministry thereof is, to take and gather in souls to Jesus Christ.

U. Moreover, that all who seem to be wrought upon by the word are not s'mcere converts; a Net takes bad fishes as well as good.

UI. It also shows us what will become of the &lse professors at the last day. The bad fishes shall be cast away ; the rotten and unsound professor, as well as the openly pro-fime person, that never made any profession, shall be both cast into a furnace of fire» there shall be wailing and gnashing of teeth.

THE WORD OF GOD COMPARED TO GOLD.

** More to he desired are ihey than Gold, yea, than much fine Gold" Psal. xix. 10.

** The law of thy mouth is better to me than thousands of Gold and Silver" Psal. cxix. 71

Though these Scriptures do not directly compare the word of God to Gold, but rather set out the great excellency of it above Gold, and show the great disproportion there is between Gold and it; yet we shall (as some divines have done) run a parallel between Gold and the word, and then in our usual method show the disparities.

SDCILK.

L Gold is a precioua sort of metal, and it is esteemed the chie&st of all minerals.*

n. Gold contains much in little; a small quantity of Gold is worth much brass, &c. f

Him should all frdness dwell," 1 Tim. of these short sentences.

III. Gold is a weighty and firm sort of metal.

BISPASITT.

I. The word of God is verypredous, and BO esteemed by all true Christians: " Thy word is very pure, therefore thy servant loveth it" '* I esteem the word of ihy mouth above my necessary food," Psal. cxix. 140, Job xxiii. 12.

U. The vord contains much in little. *'Fear

God," 0 how much is contained in that I ** God

manifest in the flesh;" " Christ the image of the

invisible God;'' '' It pleased the Father, that in

iiL 16; CoL i. 19. Very much is contained in one

ni. The word of God is ponderous, and veiy weighty. The words of men are oftentimes

^ See Flin. Ub. 18. p. 465.

t GrcenkiL

BOOK

iti.j

TitE WORD OF GOD COMPARED TO GOLlJ.

bU

airy and empty, and, when weighed in tlie halance, as light as vanity, and not to be regarded ; but what God speaks, is firm. And such as find it not heavy and weighty now, so as to let it sink into theur hearts, shall find it will one day sink them down to heU: ** The words which I speak shall judge you the last day," John xii. 48.

SIMILE.

PABiXLEL.

lY. Gold hath much beauty and splendour in it; the colour shines and is glorious.

y. Gold is made use of to deck and to adorn with. The father of the prodigal called for a ring to put upon his finger. Nay, more than this, the crowns of kings and princes are usually made of Gold.

IV. So is the word of God. The Gospel is said to be glorious, it is indeed transcendently excellent ; its glory shines forth, and may be demonstrated many ways, 2 Cor. iv. 4. See metaphor Light.

V. The word of God most gloriously decks and adorns every true Christian, that hath store of it in his heart, in whom it dwells richly. The Church is said to be clothed with wrought Gold; the word of God, and the graces thereofj are doubtless intended thereby. The Gospel is the saint's crown and royal diadem ; should God suffer it to be taken away, they may cry out with Israel

of old, " The crown is fallen from our head, woe to us that we have sinned," Lam. v. 16. The law of God is said to be *' An ornament unto the head, and chains about the neck,'' called (Cant. i. 10), " Chains of Gold."

VI. The word of God is made use of by Jesus Christ, to make many golden vessels, golden saints, golden churches; called by the Spirit ** golden candlesticks." Rev. i. 20. No people in the world are so glorious, precious, and amiable^ as God's people. See Candlestick and Vessel;

VII. The word of God is durable. All the endeavours of wicked men from time to time have been to destroy the word; it hath been in many fires, as I may say, and yet it remains and abides the same. ** Heaven and earth shall pass

away, but my word shall not pass away," Matt. v. 18. " All flesh is grass, and all the glory of man as the flower of the field: the grass withereth, and the flower thereof fadcth away. But the word of the Lord endureth for ever: and this is tlie word which by the Gospel is preached to you," 1 Pet. i. 24, 25.

VI. Gold is used to make vessels. We read, that God appointed under the law many vessels to be made of pure Gold; divers such were in Solomon's temple, all which were figurative.

VII. Gold is durable, it abides the fire; it wUl not lose or waste by being put into the furnace, as other metals will.

Vm. Gold enriches him that finds much of it; it is esteemed as a precious and principal treasure ;* and as such, both in former and later times, hath it been hid and laid- up: " Thou shalt heap up gold as tlie dust," &c.. Job xxii. 24. " Tyrus heaped up silver as the dust, and fiue Gold as the miie of the streets," Zech. ix. 3.

IX. Men take much pains to get Gold, they dig through hills and mountains for it, and endure much labour and pain before they can obtain it.

word taken from miners, such as seek for Gold; they, must do it carefully, vigorously, and resolvedly. If they would find the power, virtue, and excellency of the word, so as to make it their own, they must seek for it as hidden treasiffe, Prov. ii. 4.

X. Gold is a sort of metal that X. The word of God is called a tried word ; is often tried, to see if it be what it lias been tried by many thousand Christians,

• Pih. lib. 33. p. 45.5.

VIII. The word of God is a soul-enriching nature; it enriches the mind with the wisdom and glorious knowledge of Jems Christ, and blessed experience of his rich love and grace :• ** Let the word of God dwell in you richly in all wisdom," Col. iii. 16. No treasure is like to the treasure of God's word: " We have this treasure in earthen vessels," 2 Cor. iv. 7. (See metaphor Treasure.) David hid it, Psal. cxix. 11, and Zilary, as a precious treasure, laid it up in her heart.

IX. So those that would be enriched with tlie word of God, have much of it in their heads and hearts, must take pains; they must dig in the?e golden mines, as it were, for it. *' Search the Scriptures," saith Christ, John v. 39. It is a

THE WORD OF GOD COMPARED TO GOLD.

[dock IQ.

SIMILE.

PARALLEL.

XI. Men that get much Gold, are sometimes set upon by thieves, and are in great danger of being robbed ; and from hence take care to secure it, and themselves, as well as they can.

it is taken to be whether it be so and found to be what it is taken to be, viz., pure good, pure, &c. Gold, sacred truth ; yea, and " sweeter than the

honey, or tlie honey-comb," Psal. cxir. 103. It never failed them that trusted to it. " As for God, his way is perfect." " The words of the Lord are pure words, as silver is tried in a furnace of earth, purified seven times," Psal. xviii. 30, and xii. 6.

XI. Those people, or particular soab, that do possess and enjoy much of the glorious word of God, are in danger of being set upon by spiritual thieves and robbers; Satan and many others his emissaries, will be sure to aisault such. What experience hath England had of this for many years, but more especially of late ? How

is it beset by bold, impudent, and bloody Romish thieves ? What is the reason ? Why, England is rich, it hath got much Gold in it, much of the word of God; here are a rich people, many rich churches, rich souls ; and therefore this grand thief hath consulted with many of his company, to set upon us, and rob us of all our treasure. And hence it is we take, or ought to take such care, to secure the word of God, and ourselves from being undone by losing it.

XII. So the word of God is by all true Christians known, and by common experience found, to be a most sovereign cordial for the soul, to revive and comfort a desponding and drooping spirit; excellent good to cure inward distempers.

XII. Gold is known to be a rich and sovereign cordial, and excellent good to cure several diseases of the body, particularly the king's evil.

SIMILE.

DISPARITY.

I. Gold and earthly treasures are, by the permission of God, at the will and command of men. Daniel tells us, that the vile person shall have power over the treasures of Gold and silver, &c. They may take away, and dispossess us of the best of earthly things.

IL Gold may caidier and corrupt : " Your Gold and silver, is cankered, and the rust of them shall be a witness against you," James v. 3.

I. The word of God received into the heart, viz., into the affection and understanding, &c., no man can take it from us; it is not in their power to rob and dispossess us of this sacred Gold. They may take away our Bibles out of our hands, but cannot take the word of Grod out of our hearts, as it is engraven upon the fleshly tables thereof.

II. The word of God is incorruptible, so pure, that it can never canker, neither lose any of its excellent glory, beauty, and virtue, it admits not of any rust or pollution: **Being bom again, not of corruptible seed, but of incorruptible, by

the word of God, which liveth and abideth for ever," 1 Pet. i. 23.

III. Though gold will do many III. The word of God enriches, beautifies,

things for the body, yet it cannot and purges the soul: "Now are you clean, through

the word that I have spoken unto you," John xv. 3. He is spiritually the richest man, that hath most of the word of God abiding in him, who hath store of precious promises laid up against a time of need.

IV. The word of God received in trutl), is of a soul-satisfying nature: " The fear of the Lord tendeth to life, and he that liath it shall abide satisfied," &c., Prov. xix. 23. This is that water of life, that whosoever drinketh thereof shall thirst no more; have no more an inordinate and un.<^ti-able desire after worldly things. See Water.

profit the soul; it will beautify and enrich the outward man, but it cannot beautify, purge, or enrich the inward man.

rV. Gold and silver wUl not satisfy or fill the craving desires of man: "Neither is his eye satisfied with riches." " He that loveth silver, shall not be satisfied therewith," Ec-des. iv. 8, and v. 10.

IKFEBENCES.

I. From hence you may see who are the richest men in the world.

II. It reproves them that desire Gold above the word, and that labour for it above the

BOOK U\]

THE WORD OF GOD GALLED MILK.

575

blessings of the word, and grieve more for the loss of it, and of other earthly treasure, than for the loss of the word, and other spiritual good things.

III. It may also stir up all to hold £ast the word, and every part and parcel of it. Let the saints of God in England consider the worth of the word, and that it is more precious than Gold. How will men expose themselves, before they will be robbed of thousands of Gold and silver.

lY. Esteem the precepts and promises, and every jot and tittle of God's word, above Gold. Be not careless of it, nor throw it by, but lay it up as carefully as you lay up Gold, hide it in your hearts.

THE WORD OF GOD CALLED MILK.

** An new-bom babes desire the sincere Milk of the word, that ye may grow thereby,^^

1 Pet. ii. 2. *^For everyone that useth Milk is unskilful in ihe word of righteousness, for he is a babe,"

Heb. v. 13.

Bt Milk here, we must understand the doctrine of the Gospel, which is easily taught unto the capacities of such as are children in understanding.

METAPHOB.

I. Milk is good to nourish the body; and physicians tell us, where it is well digested, it maketh good Uood.

II. Milk is proper food for children, and new-born babes; it nourisheth them exceedingly; they grow and thrive thereby, though they have nothing else to feed upon.

in. New-bom babes greatly desire and long after the Milk of the breast.

IV. Milk is a restorative excellent, good in consumptions, or for them that he be lean."*

Y. Milk was one of those choice blessings that Canaan did abound withal; it is called " a land flowing with Milk and honey;" as much as to say it is a land of rare and choice good things.

PARALLEL.

I. The Word of God is good food for the soul; " Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God," Matt. iv. 4. Where the Word of God is received, and well digested in the understanding, it tends to make a sound Christian.

II. The Word of God is proper food for those that are bom again by the Spirit, or are traly regenerated. Such, like new-born babes grow and thrive by feeding spuritually upon the Word, precepts, and promises of God : and many have lived upon it, and have been satisfied thereby, when they have had nothing else to feed upon.

III. So, upright and faithful Christians greatly thirst after and desire the Word of God: " as newborn babes, desire the sincere Milk of the Word/' 1 Pet. ii. 2.

IV. The spiritual Milk of the Word is an excellent restorative for a consumptive, wasted, and decayed Christian : *• they that wait upon the Lord shall renew their strength," Isa, xl. 31.

V. The holy Word of God is.one of the choicest blessings God hath bestowed upon his Church and people. Those that would see the excellency of the Word and Gospel of Christ, may read the metaphor Light

APPLICATION.

You may know by this, whether you are bora again or no. Do you cry for, and greatly desire the pure Word of God, the sincere Milk of the Word, without human mixtures and ceremonies ? The Word of God feeds best, when it is without any composition of human invention.

• Schofa SaUrnitf cup, 43.

THE WORD OF GdD COMPAEED TO STlidXG MEAT AKD HONEY. [bOOK VX.

THE WORD OF GOD COMPARED TO STRONG MEAT.

*' But Strong Meat helongeth to them that are of age^^ &c., Heb. v. 14.

As the Word of God is called Milk, so it is also Strong Meat. By Strong Meat, is meant tlie more profound, perfect, and mysterious doctrine of the Gospel, which is to feed strong Christians.

METAPHOR.

PARALLEL.

t. Strong Meat is not meet or convenient food for bab^s; if they dould eat it, yet they want strength to digest it.

I. There is something contained in the Word of God, that young Christians, who are like new-bom babes, cannot receive it, so as to understand it; it is not proper for them. The milk of the Word, (such things as are easily taken in,) is for them;

Strong Meat belongs to strong Christians, men of experience, Heb. v. 12—14.

n. If children, after they are 11. So if Christians, who have been a great

grown up, and arrived to years of while converted, and in the profession of the

Gospel, and yet cannot take in, nor feed upon anything btit the milk of the Word, Strong Meat being offensive to them, it argues some great defect in then: understancQng, or that they are spiritually distempered.

111. So those Christians that can feed upon the Strong Meat of the Word, who in their understandings can in some measure relish and digest the mysteries of .the Gospel, or those deep things of God, get most spiritual strength, and are more fit for business than the weak, who only live upon milk, 1 Cor. ii. 10.

maturity, refuse Strong Meat, and cannot feed upon any thing but milk, there may be cause to fear they are some way defective or diseased.

111. Strong Meat yieldeth strong and perfect nourishment; such as can feed upon, and well digest it, are more able and capable for business, than those that only feed or live upon milk;

THE Word of god compared to honey.

" Sweeter than Honey, and the Honey-comb, to my taste/^ Psal. xix. 10. ** How sweet are thy words unto my taste ! yea, sweeter than the Honey unto my mouth r Psal. cxix. 103.

" But tt shall be in thy mouth as sweet as Honey,^^ Rev. x. 9.

Sweeter than Honey, or the Honey-comb ; not only the most fine and delicate Honey, but all things which be delightful and pleasant to the taste, by a Synedoche. Because nothing is so precious and pleasant as gold and Honey, thence comparisons are taken from those rather than other things, to express the very great worth and sweetness of God's Word. Wilson.

SIMILE.

I. Honey is exceeding sweet to the taste; "What is sweeter than Honey?" Judg. xiv. 18.

n. Honey, if it be added or put into other things that are bitter, it will take away, in a great measure, the bitterness thereof, and so cause a man to receive it down with less difficulty.

PABALLEL.

I. So the Word of God is very sweet and pleasant to the taste of gracious souls. What is more desirable to a sincere believer, than the sacred precepts and promises of the Gospel ?

II, So ii the soul, be under affliction, temptation, persecution for Christ's sake, which are bitter. things in themselves, yet if God be pleased to add or put into this bitter, but some of the sweet promises of the Word, how wonderfully is the bitterness abated, and with what ease can a Christian bear up under them!

BOOK UL]

THE WORD OF GOD COMEABED TO FIRE.

677

SIMILE.

PABALLKL.

HI, But notwithstandinji^ Honey 18 80 sweet and pleasant, yet there are 'some men that do not care for it; " The fiill soul loatheth the Honey comb."

HI. Though the word of God is so precious and desirable, yet there are many wicked and ungodly ones, that cannot endure it. A vile Papist, in the massacre of Ireland, took up a Bible and cursed it, saying," that hath done all the mischief." Sinners are so glutted with the filthy

trash of this world, that they loathe the Honey-comb. IV. Naturalists affirm, that Ho- lY. The Word of Qod is of most sovereign

ney is good to dissolve and dissipate virtue to dissolve and dissipate all spiritual tumours of the soul, and to mollify and break in pieces the hardness of the heart. How did it mollify the hearts of the three thousand Peter preached unto. Acts ii. 86,37. See Hammer.

V. The word and Spirit of Grod, when they operate together in the soul, are the best spiritual purgation in the world; '* Now, are ye clean,

through the word that I have spoken unto you," Psal. cxix. 9, John xv. 3.

tumours and swellings, and to mol lify hardness; and that it is of a healing nature, and serveth for an infinite number of uses.

y. Honey is also of a purging quality.

SIMILE.

I. There are several hurtful qualities in Honey, which may be prevented by taking the advice of the learned physician.

n. There is much dross in Honey.

DISPAIUTT.

I. There are no hurtful qualities in the Word of God; that needs no human skill to correct or clarify it.

*

n. There is none in the word of God: " Thy word is very pure, therefore thy servant lovethit." Psal. cxix. 140.

INFERENCES.

Hence let us learn, with the industrious bee, to gather some Honey out of every flower of God's word. How doth that little creature labour in the summer, to store herself with food against winter I Let every Christian learn of them, but more especially the ministers of God's word, that their lips may drop like the Honey-comb. And let us examine, whether we ever as yet experienced the word sweet as Honey to our taste?

THE WORD OF GOD COMPARED TO FIRE.

** His Word was in mine Heart, as a burning Fire ," &c., Jer. XX. 9. " Isnoi my Wwd like as Fire" chap, xxiii. 29. <' Quench noi the Spirit,*' 1 Thess. v. 16.

The Holy Spirit and word of God, is, and may be fitly compared to Fire.

METAPHOR.

parallel.

I. Fire is of an illuminating or enlightening quality.

I. The Word and Spirit is Light. "The commandment is a lamp, and the law is Light; enlightening the eyes," Psal. xix. 8, Prov. vi. 23. *' The entrance of it gives Light," Psal. cxix. 130. '* By it the eyes of our understanding are enlightened:" by which we know the riches of his glory, Eph. i. 17, 18. See metc^hor Light

" ' II. The Word and Spirit of God, give heat

and warmth to the benumbed soul of a poq;r smner; they give zeal and fervency, that is, heat of spirit to serve the Lord.

III. The Word and the Spirit of. God burns and consumes all that is fit fuel for it; when thoroughly kindled upon the souls and consciences of men, it destroys the hay, stubble, wood, chaff, &c., of sin and corruption; and

2p

n. Fire is of a warming and heating quality; there is not only illumination, but calefaction.

ni. Fure will bum any combustible matter it can seize upon, separating metal from rust and dross; it discovers whether metals be of a current or counterfeit

THE WORD OF GOD COMPABED TO FIBE.

[book III-

METAPHOR.

PARALLEL.

kaves base alloy. Whatever Fite leaves no metals in tbe Imflding mieonsamed, seizes effectually upon, it converts it save what is built upon the foundation Jesus into a flame. Christ, who like gold, silver, and precious stones,

will endure the fire, 1 Cor. iii. 11—15. It also causes the soul to bum in love to Christ, to be lilted up with transported ardency of affection after him, and desiring to be united to him also, Luke xxiv. 32. All men are to be tried, whether with respect to doctrines or practices, by God's word; and what disagrees with this standard, or will not bear touch with this touch-stone, is to be rejected as counterfeit, and of no value.

IV. The Word of God, when it hath by the Spirit kindled the soul of a sinner, it immediately causes his affecdous and desires to ascend and mount up to heaven, as to its centre and only place of satisfaction, leaving, as the Fire only leaves ashes, his dreggy and impure part behind; the soul seems to be then on the wing wholly for heaven, too pure and refined for communion witli corrupt thmgs. ** They shall dwell on high," Isa. zxxiii. 16.

V. Fire is of a melting and V. The Word by the Spirit, softens the hanl softening quality; iron, and other and stony heart, and makes it a heart of flesh;

disposes the soul, and makes it fit to receivie or take the seal or heavenly impression, and image of God. See Seal.

IV. Fire is of an ascending quality, greedily mounting to its proper seat, and will not rest till it incorporate with its own elements. Earth and water incline to then: own centres, though sometimes ardfidally made to ascend.

metals, are made pliable by it. and fit to receive any figure whatsoever, as wax keeps the impression of the seal. >

VI. Fnre hath a vivifying, enlivening, and quickening quality;* it refireshes and restores that heat and warmth, which the prevailing cold deprives us of.

Vn. Fire is of a comforting and oonsolii^ quality and nature.

Vm. Fire is of a penetrating or piercmg nature, there is no pore or secret passage of the body thrown into it, but it pierces it.

DC. Fnre is of an astonishing quaHty, that is, it changes all materials into his own nature, or sets them on Fire.

VI. The Word and Spirit quickens the soul of a sinner; nay, raises to life those who have been in a spiritual sense, '* Dead in sins and trespasses," Eph. ii. 1. " It is the Spirit that quickens, tlie flesh profits nothing," John vi. 63. " The law kills, but the Spirit gives life," Rom. viii. 2.

VII. The Spirit of God, called the Comforter, administers the greatest, nay, the only consolation to the soul of believers: 0 what comforts have some dejected Christians received from thegradous promises of God's word I John xiv. 16,17.

VIII. The Word and Spirit of God searches all the faculties and powers of the soul; it penetrates not only the head but the heart, judgment, affections, conscience, will, ^. It leaves no comer unvisited, no secret place undiscovered, Heb. iv. 12.

IX. The Word and Spirit of God makes the soul sfMritual, transforms the carnal mind, and makes it partaker of its own divine nature; it sets it in a flame of love aud spuritual zeal for Christ and his blessed truth, John iii. 6, 1 Cor. ii. 15, and vl 17, 2 Pet. i. 4.

X. The Word and Spirit of God is of such absolute necessity, that saints cannot live one moment without it Hence the Spirit of Christ is called, "The Spirit of Life," Rev. xL 11. Moreover, the Word of God was esteemed by Job,

X. Fire is a very profitable element, there is a necessity for it; many trades cannot be followed without it, nor can men and women live without it

above his necessary food, Job xxiii. 12; and by David, " Above thousands of gold and silver." " Man lives not by bread alone, but by every word that proceedeth out of the mouth of God," Matt. iv. 4. A Christian can perform no duty aright acceptable to God, without the divine help and influences of the Spirit of God.

XI. fire is sometimes quench XI. So is the divine Fire many times ed, and in a great measure put quenched, and put out in great measure, to the

BOOK rii.]

THE WORD OF GOD COMPARED TO FIRE.

570

METAPHOR.

out, to the damage of those for whom it was kindled.

METAPHOR.

I. Fire is an external element, and only useful for the profit and comfort of the outward man.

n. Fire is a bad master; when it has got to a head and violently lireaks out, it doth much mischief, and destroys wonderfully.

PARALLEL.

hurt and damage of Christian. ** Quench not the Spirit," 1 Thess. v. 19.

DISPARITY,

L The Spirit of Grod and his Word are divine, saored, and heavenly; profitable to the soul of man.

II. The Word and Spirit of God never hurts or injures those that it gets the mastery and vie-toiy over; if it destroy, it is only sin, and such things that would ruin and spdl the soul; happy are those, in whom the word of God and hb Spirit doth reign and predominate.

IKVBBENCBS.

If this be so, take heed you do not quench the Word or Spirit of God; which you may be said to do:

L By abating of the Spirit's heat in its operations, or by diminishing or lessening tlie graces and good motions thereof, when the Spirit loses the vigour of his operations, as when zeal decays, convictions wear off, and affections die; this is like shocking the heat, and lessening the burning of Fire.

IL When men do not only diminish and lessen the burnings and operations of the Spirit m the graces, influences, and motions thereof, but yield to sin and the devil, so far AS to put the Fire quite out: the common motions and operations of the Spirit may be quite extinguished. '* Give us of your oil, for our kmps are gone out, '* Matt. xxv. 8. We read of some ** twice dead, plucked up by the roots."

Quest Which way may the Spirit and Word of God be quenched ?

Answ. By withholding of Fuel. " Where no wood is, the Fire goes out," Prov. xxvi. 20. We feed that Fire which we would not have exting:uished; we labour to add fit matter to it, that we may keep up the heat and burning of it. Persons may be said to quench the Spirit, when they neglect the means which God hath appointed for the keeping, feeding, and preserving of it in its full vigour, heat, and operations in the soul; when they neglect prayer, reading, hearing of the Word, meditations, the Fire of the Spirit, zeal and fervency soon decays.

2. The Spirit of God may be quenched, by neglecting to stir it up. Paul exhorts Timothy " To stir up the gift that was in him." If Fire be not stirred and blown up, it will soon lessen its burning, and go out " No man stirreth up himself to take hold of thee," Isa. Ixiv. 7. It is not enough to pray, read, and hear the Word; but to stir up ourselves to do these duties of religion fervently; if there be never so much wood on the lire, yet, if it be not blown and stirred up, the dead ashes will obstruct the burning. So in like manner, though men be never so much in the performance of religious duties, yet if they let the ashes of formality and deadness remain upon their hearts, the Fire of the Spirit decays.

3. Fire is quenched by opposing somewhat of a contrary nature and qualify to it, as water, or the like. Fire and water are contrary the one to the other, by reason of their contrary qualities; a little water will weaken and lessen the burning of Fire, and if a man pour in much of it, it will soon quite extinguish it; so in like manner the Word and Spirit, by suffering a little sm and coruption to remain in the heart or life, will soon decay in its operations. Sin is unto the Spirit, as water to the Fire. *' The flesh lusteth against the Spirit, and the Spirit against the flesh, and these two are contrary the one to the other," Gal. v. 17. •

But now, if a man yield to some sins, to some heinous sins, or once lay the reins loose as it were upon the neck of his lusts, plotteth and premeditates sin; regards it, likes it, and watcheth an opportunity to sin ; this will soon, like much water, quench the Fire; also sin reiterated and often commited, though not so notorious or scandalous, hath the like effect. The frequent acting of sm, is like a continual dropping upon the Fire; nothmg more dangerous than a trade in sin.

That you may escape this great evil, of quenching the Word and Spirit, observe these following particulars:

(1.) Consider, it is a Divine spark, which is kindled in your souls, it is heavenly Fire, it is a holy and sacred thing; men know not what they do when they quench the motions of the Spirit, and will not si^er the Word to kindle in them.

(2.) Consider, who it is that hath kindled this Fire in thee, or strives to do it; is it not the Almighty, the ever-blessed God ? Wilt thou adventure to put out the Fire which the Majesty of heaven and earth hath kindled in thee ?

(8.) Consider, how mnch pains God hath taken to kindle it; how long was it, and what means did the Lord make use of before he could cause (to speak alter the manner of men) the Word to take hold of thee? Did he not send a spark upon thee at one sermon, and then blow upon it, that it might break out intj a flame? and then send another spark, another sermon, and then another, and another, and may be after all, he brought thee into affliction, and used many ways to effect this great and good work of his own Spirit and grace upon thy heart; and wilt thou adventure to mar and spoil this work, and quench this Fire, which is thus of the Lord's kindling? If a Dather, mother, or any eminent superior should take much pains, and be at great charge to kindle a Fire, and a child should know this, and yet adventure to throw water upon it and put it out; or yield to a cursed foe of theirs so to do, would it not be judged a notorious offence ?

(4.) Consider the gracious design of Ood in kindling this divine Fire in the soul; it is that he might raise thee to life, give thee light, melt thy hard heart, and make it fit to receive a heavenly impression; it is to cement and unite thy heart to himself, that thou mightest glorify him, enjoy him, and be glorified with him for ever.

(5.) Consider, if this Fire go out, thou canst never kindle it again; it is beyond thy skill and wisdom. If thou quench another Fire, it may be thou mayest kindle that again, and make it bum as before; but it is not in thy power to make this Fire bum. ** Of his own will begat he us, with the Word of tmth," James i. 18. '* As many as received him, to them gave he power to become the sons of God, even to them that believe on his name: who were bora not of blood, nor of the will of the flesh, nor of the will of man, but of God," John i. 12, 13. He is said, to begin this good work in us." He is the Author and Finisher of our fiedth," Phil. i. 6. '' Lord, thou wilt," saith the prophet, '* ordain peace for us, for thou also hast wrought all our works in us," Isa. xxvi. 12.

(6.) Consider, thou knowest not whether God will ever set about this work again, or no, shouldest thou hearken to thy lusts and Satan's temptations, to quench the Spirit and put out those good motions and desires that are in thy mind; remember that word, " My Spirit shall not always strive with man," Gen. vi. 3. And also what our Saviour in the Gospel spake concerning Jerusalem, " 0! that thou hadst known, even thou at least in this thy day, the things that belong to thy peace, but now they are hid from thine eyes," Luke xix. 42.

(7.) Consider, it is grievous to the Spirit to be quenched, the Spirit is thy great Friend, thy Comforter; the Spirit helps thee at every dead lift, " And maketh intercession for thee with groanings, which cannot be uttered," John xvi. 17, Eom. viii. 29. And therefore do not gi-ieve him; wilt thou quench and put out the motions of such a fnend ? *' Grieve not the Holy Spirit of God, whereby ye are sealed to the day of redemption," Eph. iv. 30.

(8.) Consider, the Spirit is thy Light, put out the Spirit, and thou wilt become a dead man ; or lessen his burnings and gracious operations, and thou wilt become a dying man: wouldst thou not have thy eyes out of thy head nor thy life out of thy body ? then do not quench the Spirit, the eye and life of thy soul.

(9.) Consider, what the cause and reason is, men quench the Spirit

1. Is it not because they would be indulged in their sins, and lie down on the bed of sloth and carnal security ? Men put out Uieir Fire when they have a mind to go to bed.

2. Is it not because the Fire bums too hot for them ? it hath kindled such a Fire in their consciences, that scorcheth them so sorely, that they know not how to endure it; and from hence wickedly go about to quench the Spirit. Thus it was with Felix, he heard Paul preach of righteousness, temperance, and judgment to come, and he trembles, his conscience smote him; but now to quench the Spirit and allay that

heat he might find within, he sends away Paal: *' When I have/' saitb he, ** a oonvenient time, I will call for thee."

3. Is it not hecause this Fire of die Word and Spirit is too chargeable and costly for them I They, like men, grudge that which the Fire consumes, or will, if it be kept burning. The young man in the Gospel was not willing to sell his possession, and part with all for Christ When men see they must part with so much to the minister," God having ordained that they who preach the Gospel, should live of the Gospel," and so much to the poor saints, and besides all this be exposed to suffer the prosecution of such and such penal laws: this great charge they see ahready fall upon them, and what further they know not may fall upon them by keeping up the Fire of the Word and Spirit, tbe thoughts of which they cannot bear; and from hence wickedly go about to quench the Spirit

4. Do not men quench the Fire, or lessen its burning when it makes the pot boil over, when they £ear that all that is in the pot or vessel will be lost ? Even so some men, when the Fire of the word and Spirit is so hot and strong, that it is like to boil out, a beloved lust which they have prized for its profitableness, like a right-hand, or for pleasure, like a right-eye, then they Imsten to lessen the Fire; and like Judas, think there needs not be so much waste. Now what a vile thing, saith oq^, is this, to quench the'fire of the Spirit, * rather than the scum and filthiness of sin should be worked and boiled out thereby? See how God threatens such, Ezek. xxiv. 6, ^ Woe to the pot whose scum is therein, and whose scum is not gone out of it?" Therefore saith God, ver. 11, *' set it empty upon the coals, that the brass of it may be. hot and may bum, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, her scum shall be in the Fire. In thy filthiness is lewdness." Her obstinacy was such, that though God had made use of means to purge her, she refused to be purged. And therefore God pronounced that dreadful threatening against her, " Thou shalt not be purged from thy filthiness any more." Some are not willing to part with their sins, they would keep the poisonous liquor and scum in the vessel, and for this the vessel and scum must be burnt together, and shall never be parted.

5. Do not men quench the Fire, and put out their candle when it is like to expose them to danger, when thieves and cursed enemies are abroad ? Out of fear they keep all close, and are not willing any should see Fire-light nor candle-light, nor any thing that should discover them. So out of fear in time of common danger, some men quench the Fire of the word and Spirit; the word like a candle, is thrust under a bushel or under a bed, and the motions of the Spirit for a public testimony are put out.

6. Men quench tiie Fire, saith the same author, when it is like to set the house on Fire; so some professors quench the Spirit, when they see what fiery trials they are like to pass through, if they continue in the heat of their zeal.

7. Some men quench the Fire when they are warm enough without it; they warm themselves by the spark of their own kindling, these, saith God, *' shall lie down in sorrow," Isa. 1. 11. They conclude their own righteousness, and their old ways and conversation, will be sufficient, and so " Turn with tibie dog to.his vomit, and with the sow that was washed, to her wallowing in the mire," 2 Pet. ii. 22,

8. Some men let the Fire go out, saitli he, through a multitude of business; their minds being taken up with other things, they forget it: so some men forget the word. Spirit, and religion, being like Martha, *' troubled about many things." Now what a wicked thing is it from all, or any of these causes, to quench the Spirit, Luke x. 11.

(10.) Consider, it is by the Spirit thou must " mortify the deeds of the flesh," which thou must do or be damned, Rom. viii. 13. And how canst thou do that, when the Spirit is quenched ? It is no marvel if corruptions prevail, when the Spirit is put out that should bum them up.

(11.) Consider, it is by the Spirit, and word, which is called the sword of the Spirit, by which you should wrestle, and resist all the temptations of Satan; but when the Fire of the Spirit is quenched, it puts an opportunity into Satan's hand, to kindle the Fire of pride, malice, and lust of concupiscence in thy heart; when the Spirit is

See Theophiiiu PaiwkeUt of qiienchiug the Spirit, page S3

queochedy and the sword thrown away, what execution can be done upon tins spiritual enemy.

(12.) Consider, it is by the help and inflaenoe of the Holy SfArit thou must perform all duties of religion, or they will never be accepted of God; and how can that be done when the Spirit is quenched, and the motions and operations thereof cease ?

If the word and Spirit be compared to fire, let us bless God for kindling this Fire in our hearts and nation, and pray that he would be pleased to blow more and more upon it, tliat it may bum up all the chaff and dross of our corruptions, and inflame our souls with a greater degree of love to God, and 2eal to religion.

And let us take heed we do not quench the Spirit in others. Widsed men would fam put this Fire quite out; what unwearied attempts have they made from time to time in tins and other nations, to extinguish the light of the word ? Ungodly Papists cannot endure the heat of this Fire, they are not more ready to kindle other Fires, to the spoiling and impoverishing of the kingdom, than they are to put out this: they will not suffer it to burn in themselves, so they, as much as in them lies, endeavour to quench it in others; like those men whom our Saviour reprehended in the days of his flesh, who would not gp into heaven themselves, nor suffer them, who would go thither, to enter in.

But in the place, let them, and all odier wicked persons, take heed how they quench this divine Fire; for if it bum not up their sins and corruptions, and kindle grace and holiness in them, they must bum oue day in hell: for either Uiis Fire must be suffered to bum in them, or they be condemned to eternal burning for quenching of it.

THE WORD OF GOD-COMPARED TO A HAMMER.

" fs not my Word like as a Fire, saith the Lord ? and Uke a Haamer that breaketh the

rock in pieces ?" Jer. xxiii. 29.

In these words, the Word of God is compared to Fire, which we have already spoken of»

2. As the Word is compared to Fire; so likewise to a Hammer.

3. The heart of a sinner is compared to a rock. We shall here only speak of the Word as it is compared to a Hammer.

SnOLE. PABALLEL.

I. A Hammer is a fit instrument I. The Word of God is prepared by the Alto break rocks, and beat stones in mighty, a fit means to break in pieces the stony, pieces, Ssc. and rocky hearts of sinners.

n. A Hammer can do nothing 11. The word of God cannot of itself break in of itself without the hand that pieces the sinner^s heart: God made use it by the uses it hand of the Spirit, if ever it accomplish that for

whic J he sent it.

IIL According to the strength, IH. So according to the design, wisdom, and design, and wisdom of the work- strength the Holy Ghost is pleased to put forth up-man, a Hammer doth effect this or on the heart of a sinner, is the nature of the work that, &c. that is effected or accomplished thereby.

IV. A Hammer is not only a fit lY. So the Word of God in the hand of the instrument to break things in Spirit is veiy useful to drive home and fasten (1.) pieces withal; but also to drive home the nails of conviction: (2.) To drive home nails, Ac., and to clench and fasten aud fasten precepts; (3.) To drive home and them also. fiisten promises. God is the " great Master of

assemblies, who fastens the words of the wise as goads and nails, given from the shepherd/' Eccles. xii. 11.

INFEBXHCE8.

1. Examine yourselves; 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 ling?

I

BOOR Ur.] THE WOIU) OF GOD THE SWORD OF TUB SPIRIT. &83

i:

(2.1 Are you broken off from your sins?

'3.1 Are your hearts soft ?

[4.) Hath the word and Spirit of God fiistened conyiedons so upon you, that you cannot get me of them? Do they aUde like a nail in a sure place ? have the precepts of God in Hke manner been driven home, that you cannot rest till jovl have submitted to them ? have promises been so fisstened, as that do you believe, andsted&sUy apply them to your own souls? ^

n. If you would have the word of God break your hard and rocky hearts, then,

(1.) Consider the severity of it, touching the threatenings thereof GaL iiL 10, Mark zvi. 16, Luke ziii. 5.

(2.) Considet, what hath been executed upon such who break the Word. 1. Adam. 2. The old world. 3. Ebrah and his company, " Those that broke Moses' law, died without mercy under two or three witnesses,'' Heb. x. 28.

'3.) Consider the truth of the word, Matt. v. 18, Job xxxvL 17, Luke zxL 22.

4.1 The power and authority of the Word.

5.1 The torment of the damned,

6.1 Bead 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 the Spirit, and smite your rocky hearts. See Simile, Stony and Booky Heart

THE WORD OF GOD THE SWORD OF THE SPIRIT. <* And the Sword of the Spirit, which is the Word of Ood^* Eph. vi. 17.

Two things may be enquired into, and in both these respects we shall run the parallel.

1. Why the Word of God is compared to a Sword ?

2. Why the Word is called the Sword of the Spirit ?

1. Some take, as Mr. Guniall observes,* the abstract here to be put for the concrete, vwvfia for wivfiuiTix^, Sword of the Spirit, for the spiritual Sword; as if it were no more but to take • the spiritual Sword which is the Word of God, according to that of the apostle, 2 Cor. x. 4, " The wei^ns of our warfare are not carnal, but mighty; that is, spiritual weapons: indeed Satan being a spirit, must be fought with spiritual weapons; and such is the Word of God, viz., a spiritual Sword; but this though true, reacheth not the full sense of the place, where tntuftut is taken permmalikr, for the person of the Holy Spirit

METAPHOB. PARAT.LKTi.

I. A Sword is a weapon gene- I. The Word of God, the spiritual Sword raUy made use of by all soldiers every Christian, of what rank or quaUty what-of every rank and quality: ihe soever, maketh use of, and cannot, ought not to captain, as well as the ordinary be without it; the Captain General fought with soldier, hath and ought to have his this weapon Idmself; ministers, as well as every g^ord. private Christian ought always to be armed here-

with, Matt. iv. 4—8.

IL A Sword is a weapon by which II. So the Word of God is a spiritual weapon, they do not only defend themselves, by which a Christian doth not only defend him-but also do great execution upon their self from the danger of sin, and SiUan, the world enemies. &c.,but by it he offends, yei^ cuts down and over-

comes and vanquishes all these and other cruel enemies of the soul. (1.) The Word is a defensive weapon. Saith David, *' By the Word of thy lips, I have kept me from the paths of the destroyer." " Unless thy law had been my delight, I should have perished in my affliction," Psal. xviL 4, and cxix. 92. (2.) Offensive; by it our blessed Captain made the prince of darkness fly. *' It is written thou shalt not tempt the Lord thy God," Matt iv. 7.

GurnaU'A Christian's Arraotir,page 297.

Metaphor. parallel;

ni. A Sword is a keen, sharp, III. " The Word of God is sharper than any piercinff weapon ; it will enter into Sword/* Heb. iv. 12. If the Spirit use it, it will the body, and pierce the very heart soon enter into and pierce the heart of a dnner, as of a man. appears by that notable instance concerning those

(& Jews that put the Lord Jesus to death; whilst Peter

prea^ed the word to them, it is said, " they were pricked in their hearts," Acts ii. 37.

IV. A Sword is an honourable IV. The Word of God is an honourable wea-weapon, and of great antiquity; it pon, our Saviour and all holy prophets and good hath been in use from the beginning, men would never else have made use of it: it is a weapon that no enemy hath any also of great antiquity, the writings of Moses, just cause to quarrel with. as it is observed by divers, were before any human records. No devil nor vile heretic hath

any cause to except agamst it, oi;to quarrel with the Holy Scripture.

V. Some Swords have two edges, V. ** The Word of God is quick and powerful, they will cut both ways, they will sharper thananytwo-edged Sword;'* it hiUh a two-cut backwards and forwards, as they fold operation at one time, as it is used by the go in and as they come out. ministers of the Gospel, it wounds the souls of

the elect m order to healing, and it wounds the reprobate in order to damning, to such it may be called a kilhng letter. *' To the one we are the savour of life, unto life, to the other the savour of death unto death," 2 Cor. ii. 16.

• VI. A Sword will cut off a mem- YI. The Word of God hath cut off many a ber; many a leg and arm have been member of the old man, it will cut off a right* cut off therewith. hand lust of profit, or a right-eye lust of

pleasure.

VII. Some wounds of a Sword VII. So some wounds that many sinners re-> are so mortal, that there is no cure ceive, are such, that there is no cure for them, for them. viz, such who have sinned the unpardonable sin.

" There is a sin unto death." 1 John v. 16.

VIII. A Sword is borne often- VIII. He that beais the Word of the Spirit, times before a magistrate, to signify shows he is a man that hath great authority for authority and justice. " He bears what he says, and that he is a person for right not the sword in vain," Rom. xiii. 4. and justice; it is that which decides all doubtful

cases, &c,

DL A Sword is iSL victorious IX. So the. Word of God, the Sword of the

weapon, it hath done great exe Spirit, is a glorious and victorious wec^n, which

cution in the world. Joshua made will appear, if we consider how many it hath

great slaughter upon the seven struck down dead, and sentenced to eternal death;

nations of Canaan with the Sword; huw many strong enemies hath been slam and

it is said, he put all the souls in subdued by it, strong lusts, strong devils, strong

several cities to the edge of the and vile heretics; it is a victorious Sword. It

Sword. 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 Gumal, page 297» which his hand alone formed and fashioned, it came not out of any creature's forge. " Holy men of God spake as they were moved by the Holy Ghost," 2 Pet. 2 21.

3. The Holy Spirit is the only true interpreter of the word, whence we have that known passage of Bernard; Quo SpirUufacUs sunt Scriphtrae^ eo Spiritu %t deMerani ipso etiam ifUelUgend^. The Scripture must be read, and can be understood by no spirit, but that alone, 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, SigiUare animum rerum ereditarum. Exeept he lay his weight on the truths we read, and hear, to apply them close, and as it were cut their very image in our miinds and hearts, they leave 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 wields it: so that,

5. The like use that a Sword is of to a soldier in war ; the same is the Word to the Spirit, in order to the cutting down, and spoiling all his and other's enemies*

( INFERENCES.

L 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.

n. It may inform us what the great design of Satan is, in seeking so many manner of ways to taJce away the Word of God from us, or in making it of UtUe or no use to us.

III. This justly reproves the cursed Papists and Church of Rome, in respect of their cruelty to the soul^ 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 ourselves when our Sword is taken out of our hands ? They have some fig-leaves, saith one, to hide their shameful practice; they endeavour to persuade men they do them a kindness thereby, lest they should cut their fingers with it, &c. How doth the apostle condemn spe9kmg in the church in an unknown 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.

IV. 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 in their hands, as is not sufficient to defend themselves or vanquish their enemies ? and how much contrary is it to that of the apostle to Timothy, who saith, ** It is able to make us wise unto salvation through faith in Christ Jesus; perfect, through-ly furnished unto all good works," 2 Tim. iii. 15,17.

V. Let us bless God and be truly thankful, we have this weapon left us yet; this is in our hands,jand that all th« world may know it hath done great things in our hearts. Let every true Christian and true Englishman, resolve to die upon the spot, rather than lose ,the Word, or suffer their Sword to be taken from them.

. VI. Let it also caution all Christians to take heed how they engage their enemy without their Sword.

VII. Labour also to know the right use of it, and how, and when to ofiend your enemy Jiereby. Satan is a cunning warrior: sometimes when thou art tempted to sin, may be he will tell thee it is a little one, what is a merry jest ? to sport and game, to drink and carouse a little ? when thou art thus beset, draw thy Sword. *' Make no provision for the flesh f' " If ye live after the flesh, ye shall die.^ *' Put o£f the former conversation." " Without holmess no man shall see God." " How shall I do this thing, and sin against God ?" Bom. xiii. 14, and viii. 13, Heb. xii. 14.

VIII. Again on the other hand, may be he will aggravate thy sin, to drive thee mto 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," Prov. xxviii. 13. '* I desire not the death of him that dieth," Ezek. xviii. 32. All manner of sin and blasphemy against the Father and the Son shall be forgiven unto men," &c.. Matt, xii. 31, " Such were some of you," &c., I Cor. vi. 11.

IX. Yield up all your sins, though never so pleasant and profitable, to the edge of the Sword.

X. Prize and highly value the Holy Scriptures, the Word of God, and say, as David once did when Ife wanted a Sword, and it was told him there was none but the sword of Goliath, " none like that." Satan will, it is feared, ere long, make a ditigent 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," Psal. cxix. 11. Get many promises ready against tiiou be beset, and bhalt have need of them.

THE WORD OF GOD COMPARED TO LEAVEN.

** Jgain, the kingdom of heaven is like unto Leaven, which a woman took and hid m three measures of mealy tUl the whole was leavened,'* Matt. xiii. 33.

Some understand by Leaven in this place the Word of God, others grace; the one concludes it is the word of grace, the otiier the grace of the word; a third sort understand the Church of God is intended by it.

TUB WORD OF GOD COMPARED TO A GLASS.

[book in.

The Word and grace of God may be compared to Learea in three or four considerations.

PABABLE.

PABALLBL.

I. Leaven is of a diflfusive quality; it infuses itself into every part, till the whole lump be leavened.

n. Leaven is of an assimilating quality; it turns the meal in which it b hid into its «wn nature.

L The Word and grace of God is of a diffusive nature; it will where it is received in a spiritual sense, leaven every faculty of the soul, until the whole man, body and spirit, be leavened therewith. By three measures of meal, some understand the body, soul and spirit to be meant.

n. The Word of God, where it is in troth received, such is the assimilating nature thereof, doth convert by its powerful operation the whole soul into its own likeness, it changes the evil

qualities thereof, and works divine and spiritual qualities in the room of them, making a

glorious and visible change in the heart and life. nL •• The woman took the Leaven m. The Word of God must be received into

and hid it in the meal.** Leaven the heart, it must be hid as it were there like

seed that is covered in the earth ; that so it may have its blessed effect, in order to leaven the soul m a spiritual sense the better: " Thy Word have I hid in my heart," Psal. cxix. 11.

IV. So the workings and operations of God's Word are secret and invisible; our Saviour alludes to this, when he compares the work of the Spirit in regeneration to the wind, as is well observed, the Word and Spurit work secretly, th^ operations are invisible to the outward eye.

V. So the Word and grace of God, work not that blessed change in the soul all at one instant, but grace is carried on in believers by degrees. I deny hot, but at the first infiinon of grace or act of faith, a man is really and actually justified;

yet the work of conversion and holiness is gradually carried on, and may be a great while

before it be perfected.

YI. So a small quantity, or but a drachm of true grace, will spuitually Leaven and change the whole man; hence grace in the beginning is compared to a grain of mustard seed.

must be hid, so that it may leaven the meal the better.

IV. Leaven secretly and invisibly worketh and altereth the meal, and maketh a change therein, turning of it into dough.

V. Leaven doth not change the whole three measures of meal, all at once, but it accomplishes its work by degrees.

VI. " A little Leaven will leaven the whole lump," 1 Cor. v. 6, Gal. V. 9.

PABABLE.

DISPABmr.

I. Leaven is taken in the Scriptiure in an evil sense for hypocrisy, evil doctrine, malice, and wickedness, from that sour quality that is in it.

I. The Word of God hath no unpleasant or souring quality in it, but contrariwise it is the only means through the Spirit t9 purge out that old Leaven, whether it be evil doctrine, hypocrisy, malice, or wickedness, that soureth and cor-rupteth the whole man. n. This may further mform us, touching the nature of the Word and grace of God. And from hence we may be able to make some judgment, whether conversion be truly wrought in our souls ? or whether the kingdom of God, where Christ spiritually rules, which is righteousness, and peace, and joy in the Holy Spirit, be in truth begun in us or not?

THE WORD OF GOD COMPARED TO A GLASS.

*' Behddhng as in a Glass the glory of the Lord ;" '* And like unto a man, beholding his

natural face in a Glass,** 2 Cor. iii. 18, James i. 23.

Bernard understands by Glass here, to be meant the Gospel, with ilivers others; and we

s<u' no i*4iuse to qu»^stioii tliis exp<^sitioii.

BOiK in.]

TUK WOltD OP GOD COMPAUED TO A GLASS.

587

SIMILE.

PABALLEL.

I. A Glass is a medium, that represents persons and things unto the sight of our external eyes.

II. Some Glasses show us such things that we cannot see, nor discern without them, as common experience shows, which are called perspective Glasses.

I. The Gospel is the hest medium whidi represents God the Father, the Lord Jesus Christ, and Holy Spirit, angels and saints, with th ngs past, present, and to oome, to our spiritual sight, or to the eyes of our faith.

II. The Word of God shows us such things and mysteries, that without it we could not see nor have the least knowledge of; as the manner of the creation of the world in six days; the cause why God sets his bow in the cloud; the glorious attributes of God, together with God's

manner of being, or the glorious Trinity; the conception, birth, life, death, resurrection,

and ascension of the Lord Jesus Christ; as also God's positive law and instituted worship.

III. A Glass seems to bring such III. The word and Gospel of God brings

things near to us that are at a great things that are afar off, very near; it represents to

our faith the judgment-day, and shows us how matters and things shall be managed then; who shall be cleared, and who condemned; it brings near to the eye of our faith, the glorious kingdom of Jesus Christ, and many things of like nature.

IV. So the Word of God shows forth, not only the glory of God in the face of Jesus Christ, as also what this world is, what sin is, &;c., but it shows what man is before grace, how wretched, blind, naked, deformed, polluted! and also alter giBce through Christ, how happy, adorned, beautiful, and glorious.

V. So the Word of God is absolutely needful or necessary for all Christians to look into, who would dress and deck themselves with the ornaments of grace, that they may be comely in the sight of God. By looking mto the Word they may see what ornaments are wantmg, and how to put them on so as to be completely dressed, and every way ready for the Bridegrocmi's coming.

VI. The Wcard of God is a thing that all true Christians take much delight to behold, daily pry and look into^ by readmg and meditation; *' His delight is in the law of Uie Lord, and in his lawhedothmeditatebothnightand day,''P8al. i. 2.

VII. So he that would have a clear sight of God in his glorious attributes and perfections, must look into the Gospel with open £ioe; 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 squmt look as it

were upon it, seem to look towards God, when his heart is more upon other things and objects: *' We with open j&ice," &c. *' If thy eye be single, thy whole body is full of

distance. Some by looking in a Glass have discovered things and persons many miles off, as if they were just by them.

IV. A true Glass shows or represents unto a man his own natural face; by looking therein he may see what manner of man he is; he may take a plain view of himself whethiar fair or deformed.

V. A Glass is used by some as a thing to dress themselves in; by it they know how to put on their attire, and to deck themselves with all their omunents; if any thing be wanting or amiss, which they would have on, they soon perceive it by looking in a Glass.

VI. A Glass is a thing that some persons take much delight to look iuto.

Vn. He that would haye a full or plain sight of a person or persons that he hath a desire to behold in a Glass, must look therein with open face, he must not look asquint upon it.

light."

VIU. A man that beholds his natural &ce in a Glass, and goes his way, soon forgets what manner of man he was; if he saw spots or blemishes, or other deformity in his face, or any uncomely features, he soon forgets thom.

Vin. 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 isa-preach-ingj see, or have some sense of his sin, and deplorable condition he is in by nature, and be somewhat troubled for it awhile; but not put* tirif( into practice what ho hears, hut turning? to

his fonner course again, he soon forgets what a deformed and miserable wretch he is, which is the principal import of that text in James.

SIMILE. PARALLEL.

IX. If a man look into a Glass, IX. So a Christian that looks into the Word he sees there hut the image, re and Gospel to behold the glory of God, hath but semblance, or representation of a the sight of the image, resemblance, and re-person or a thing not the person or presentation of God shining therein before his the thing, itself eyes.

r

SnilLE. DISPARITY.

I. One Glass hath not all the pro- I. The Gospel or word of God is a spiritua perties which we havehere mentioned, perspective Glass, as well as a looking Glass.

n. Some persons use too fre- U. A Christian caimot look too often into God's quently to look into a Glass, as Word, provided he do not neglect his particular others do, to an evil end, viz., to calling in so doing, or let any duty interfere with paint, patch, and spot their faces, another; neither doth his looking into the Word and to see their vain beauty, which of God tend to lift him up, but rather to humble tends to increase pride, and foolishly and abase him; for the more we see of God, the to lift themselves up. more with Job and Isaiah, we shall abhor and be

ashamed of ourselves.

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 &lse, not giving a true representatiou of persons and things, &c.

INFERENCES.

I. Let this teach every soul the folly of spending so much time in looking into a carnal Glass to see their own iieices, and vainly to trim and deck their heads and bodi^, whilst they greatly neglect looking mto 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 then: happy condition is, if truly in Christ

II. Whenyou see a Glass, or enjoy 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 persuaded never to slight or throw away the Word of God, but improve it to the end, for which God gave it, till you come to have the fEumlty 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.

lU. 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 be opened; so till God open blind eyes, poor fallen man cannot see the glory of God, nor understand this glorious Gospel or word of God.

IV. Let it persuade all Christians, who do steadfastly believe that the Holy Scriptures or word of God, are, or may be compared to a Glass in many of the particulars aforegoing, to look more into it with earnest prayer, that as it is a Glass as clear as crystal; so the eyes of their understanding may be opened, to the end, th^ may, as in a Glass, " Be* hold 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. ill 18.

PROFESSING THE GOSPEL COMPARED TO THE PLOUGH.

** He thai puts his hand to the Plaugh. and looks hack, is not JU for the hmgdom of heaven,^'

Luke ix. 62.

" He that puts his hand to the Plough," &c. Our Saviour means, preaching, owning, or professing the Gospel.

Tlie professing the Gospel may in divers respects be compared to a Plough.

E00£ UI.]

PBOFESSINO TUE GOSPEL COHPAKKD TO A PLOUGH.

589

ICBTAPHOB.

I. A Plough is an instniment made fit for the husbandman, to break up and till his ground.

II. The Plough cannot break up the ground of itself; it must be held and drawn, or nothing can be done by it.

III. It is a hard and difficult thmg to plough up some ground, especially that which is rocky, full of roots, or hath long lain &llow.

IV. The Plough pierces deep into the earth, nuikes, as it were, deep gashes or wouncb in the heart of it, discovering what sort of earth it is.

V. The Work of the Plough is but opuaordtnabUe, a preparative work in order to sowing the seed.

VI. It is best Ploughing, when the earth is prepared and mollified by the showers of heaven, then the work goes on sweetly.

Vn. The Plough turns up by the roots, and kills those rank weeds that grow in the field.

VUL That field is not well Ploughed up where the Plough jumps and skips over some part of it, making baulks; and it must turn up aU the whole field alike.

IX. New ground is much more easily Ploughed, 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.

professes the Gospel, and looks back.

PARALLEL.

I. The Gospel is an instrument, prepared and made fit by the Almighty, to break or Plough up the fallow ground of our hearts, Hos. x. 12.

II. The Gospel must be believed and professed by us; we must lay our hand on it, and by the power of the Spirit it must, as it were, be ^wn upon our hearts, or it can do nothing.

ni. 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 Plough there with oxen ?" Ezek. xxxvi. 26, Amos vi. 12.

rV. The Gospel pierces the heart of a sinner by powerful convictions: *' When they heard this they were pricked,^ jMrtnm^»9, punetum cado^ pungendo penetrOy or pierced point blank, to the heart. Acts ii. 37. Then the word divided, as it were, between the soul and spirit, laid the heart open, made a discovery of what was hid within.

V. So the Gospel and Word of Grod, as a Plough, by its powerful convictions upon the conscience, is but a preparative work, in order to the sowing the seed of grace in the heart, Hos. x. 12,13.

VI. Never doth the Word of God so kindly work in Ploughing up the fallow ground of the

* heart, as when the Gospel-clouds di^lve, and the true grace and love of Jesus Christ comes sweetly showering down upon it.

vn. So the word God by its powerful convictions and operations upon the heart kills sin at the root, causing the soul to loathe what it formerly loved.

VIU. That heart is not savingly wrought

* upon, where one lust is spared, and left untouched, or when it reacheth not to the changing the evil qualities of every faculty. The Word must not reach the conscience only, but the judgment, will, and affections also.

IX. So 3routh, before evil habits, or a custom and course of sin, be taken, and more abundantly deave to them, are, as it is found by experience, sooner wrought upon by the word of God, than old sinners, when sin hath got root in their hearts.

X. So the Gospel, and the profession thereof, must be held, owned, acknowledged, and professed, in truth, and in uprightness of heart, constantly, to the end, even through the whole journey, length, and race of our Uves: we must not " grow weaiy, nor &int in our minds,'' Gal. vi. 9. " He that sets his hand to the Plough, i. ^.

is not fit for the kingdom of heaven," Luke ix. 62.

INFEBENCE8.

I. This may convince all persons, what need there is of the Spirit to join in, and work with the word: " For our Gospel came not to yon in word only, but also in power, and in the Holy Ghost, and in much assurance," 1 Thess. i. 5.

II. See that your whole soul be wrought upon, that there be a work upon every laculty thereof.

III. Take heed of a long continuance in a course of sin. Let the old sinner tremble, but if wrought upon in his old age, admire the infinite grace of God.

IV. From hence you may perceive the hardening nature of sin.

V. Tremble at the thoughts of apostacy, and take heed you do not shrink your hands off in the day of trial, or refuse to Plough, because it is cold, or because the sun shines hot, &c.

Mr. John Flavel's Poem upon the PLOUGH.

There's skill in Ploughing, that the Ploughman knows: Por if too shallow or too deep he goes. The seed is either buried, or else may To crows and rooks become an easy prey. This, as a lively emblem, fitly may Describe the blessed Spirit's work and way. Whose work on souls with this doth symbolise; Betwixt them both thus the resemblance lies: Souls are the soil, the Gk>spel is the Plough; God's workmen hold, the spirit shows them how. The Spirit draws, and in the good ground doth bless. His workmen'b pains with sweet and fair success. In hearts prepared God scatters in the seed Which in its season springs. No fowl or weed Shall pick it up, or choke this springing com, Till it be housed in the heavenly barn. When thus the word Ploughs up the fallow ground. When with such fruits his servants' work is crowned. Let all the friends of Christ, and souls v*y now. As they pass by these fields, God speed the Plough.

THE WORD OP GOD COMPARED TO SEED.

*' The Seed is the ward of God;* Luke viiL II.

VETAPHOB. • PARALLEL.

I. Good Seed is prepared by the I. The word of God is a choice and |Hreciou9

husbandman, and is reserved out of thing, and that whidi God highly values, and ac-

the choicest wheat and principal bar counts of: **He hath magnified his word above all

ley; it is that which the husbandman his name," Psal. cxxxviii. 2. *' Thy Word is very

highly esteems and values. pure," Psal. cxix. 140.

n. The ground before the Seed II. Our hearts are naturally hard, and have be sown, is ploughed up, and made need to be ploughed up, which is also done by the fit to receive the Seed. word and conviction of the Spirit; hence the Gos-

pel is called a plough. See Plough. in. The husbandman either sows HI. Jesus Christ is the spiritual Seedsman; it the Seed himself, or employs a Seeds- is he that sows the Seed, who wants neither care man to sow it, one that hath skill in nor skill to do it: *' The sower is the Son of man,** that employment Matt. xiii. 37.

IV. When Seed is cast into the IV. So the Word of God ought to be hid or earth, it must be covered, or else the covered in our hearts, that Satan may not steal birds nuty pick it up; besides, it will it away from us, and that it may take good root not otherwise so well take root. downward, and bring forth fruit upward. David

hid the word of God in his heart, Psal. cxix. 0.

It is not enough to have it in our heads, but in

our hearts: " Let the word of God dwell in you richly," Col. iii. 16. We ought to labour

to understand it, to love it, and keep it in our memories, yea, and to let it be well rooted in

every faculty.

THE WORD OF GOD COMPARED TO SKKD.

591

METAPIIOB.

PARALLEL.

V. Seed lies some time in the ground, before it spring up; clods also sometimes hinder it from springing up.

VL Frost and snow conduce very much to the well-rooting of the Seed; they tend also to kill the weeds, which otherwise might choke it under the clods; by which means it roots, spreads, and flourishes more abun-dcmtly.

VII. The earlier the Seed is sown, the better it is rooted and enabled to endure the sharpness of the winter.

VIII. Some Seeds which the sower sows fall upon stony places, and some on thorny ground, as experience shows, which Seed brings not forth fruit unto perfection; and some also falls by the high-way side, which the birds devour.

V. The Word of God does often, like Seed, lie hid for a while in the heart of a sinner, before it eminently show itself. Clods of corruption, and temptations, hinder its growth and springing up.

YL So affliction, when sanctified to gracious persons, which they meet with after their eonyer-sion, and many times in their very seed-time, tends to kill the weeds of corruption, and breaks and mollifies the heart, by which means they come to be better rooted in grace, and strengthened 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 great advantage above others. Long experience tends much to the strengtliening 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, 2 Tim. ill 15.

Vm. The Seed of God's Word, which the Son of man by his faitiiful ministers soweth in tlie ministration of the Gospel, &Ils oftentimes, upon"ahardand rocky-hearted sinner,who,though he receive the Word with much seeming joy, yet in time of persecution falls away: because of the Word he is offended," Matt xiii. 21. " Others like thorny ground, receive the Seed; but the cares of this world, and the deceitfulness of riches, choke the Word, and it becometh unfruitful. The other hear the Word, and understand it not; then cometh the devil, called the fowl of the mr, and catcheth away that which was sown in the heart; this is he that recoiveth Seed by the highway side."

IX. Fruitftdness of Seed depends IX. So the fruitfulness of the word in men*s much upon the sun shining, and the hearts, depends upon Chrisfs gracious blessing,

and shining upon it, and the Spkit's bedewing and watering it: *' It is God that gives the increase," 1 Cor. iii. 6.

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, Matt. xiii.

Hence the apostle gives charge to tiie saints,

'* That they should look diligently, lest any fail

of the grace of God; lest any root of bitterness spring up, and trouble them," Heb. xii. 5.

XI. The good ground only brings XI. So none but honest and sincere Christians

forth fruit unto perfection. stand in the day of trial, and bring forth fruit

unto eternal life. Matt. xiii. 23.

XII. So such as God hath set to preach his Word, do diligenUy attend their ministry, early and late, in season and out of season, *'As knowing that their labour shall not be in vam in the Lord," 1 Cor. xv. 58.

Xin. 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 m 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.

rain foiling upon it; by this means it is quickened, and abundantiy springs up.

X. Weeds many times come up with the Seed, and if they be not plucked up, or weeded out, they will hinder the growth of the Seed, if not quite choke it.

XII. Men are very diligent and industrious in sowing their Seed, they are up early, and labour hard, morning and evening.

Xin. Wind and storms do not prevent sowers in the sowing of their Seed; but let the wind be high or low, blow from the north, or from the south, yet they do and will sow.

XIV. Men usually are not sparing of their Seed, but scatter it

§92

THE WORD OF GOD COMPARED TO RAIN.

[book in.

METAPHOR.

PARALLEL.

abroad so plentifully, that all and every part of the field which tbey intend to sow, may be sown therewith.

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 all in the

worid, and brings forth finiit, as it doth also in you, since the day ye heard of it, and knew the gracie of God in truth," CoL L 6.

METAPHOR.

I. Some men, either through want of judgment or to save charge, sow bs^ Seed, such as will not bear much fruit, although the ground whereon it b sown be never 80 good.

II. No Seed that men sow can be at all fruitful, or yield increase, except the plough go before to break up the ground, which the Seed cannot do of itself by any art of man.

in. 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, brou^t but little com into the bani, or sometimes none at all, Hag. i. 6, 9.

IV. The Seed which men sow is not quickened, except it die, 1 Cor. XV. 36.

DISPARITT.

I. 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 ex-perienced.

II. But the Word of God, through the mighty operation of the Spirit, is not oiHy Seed, but also the spiritual plough, by which the &llow ground of the heart is broken up, and made fit for itself 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, '* though they sow in tears, they shall reap in joy: he that goeth forth, and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him/* Psal. cxxvi. 5, 6.

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," John vi. 63.

INFERENCES.

I. It may inform us, that the cause why some persons fetll away, and " turn with the dog to his vomit, and with the sow tha,t was washed, to her wallowing m the mire," is because they were never sincere, nor upright in heart. The honest and upright soul &lls not away, cannot fidl so as never to rise again, but brings forth fruit to everlasting life, as our Saviour clearly shows.

n. 0 then let men and women take heed to their own hearts, and see whether they were ever thoroughly broken in the sight and sense of their sin. The Word and Gospel must first be a plough 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 plough, in this Seed-time of the world, yet the harvest will make amends for all: ** You that have sowed in tears, shall reap in joy." Nay, the day is at hand, wherein both the sower and the reaper shall rejoice together.

THE WORD OF GOD COMPARED TO RAIN. ** My doctrine shall drop as the Rain,** ftc, Deut. xxxiL 2.

SIMILE.

I. Rain is the immediate and proper work of God; He gives us Rain from heaven, and

PARALLEL.

I. The word of God, and the blessings that attend it, are all from God, it is he that makes the^ divine Rain to &11 upon men's souls:

fiOOK III.]

THE WORD or OOD COtfPABED TO BAIK.

59a

METAPHQB.

frnitfiil seasons." ** Are there among the vanities of the Gentiles they that can canse Bain ? or can the heayens give showers? Art not thou he, 0 Lord?" Jer.xiv.22.

n. Bain falls by divine direction and appointment; God causes it to rain npon one dty, and not upon another, Amos iv. 7. You often see a doud dissolve and spend itself npon one place, when there is not a drop within a few miles of it; one land may have rain and a fruitfol season, when another may have none.

m. There is a great deal of difference in the showers of Bam that &U upon the earth, sometimes you have it in small drops; a drizzling Bain which comes gently, but continuing long, it waters the earth and &e fruits thereof thoroughly, 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 bat little good.

IV. Some people in the world have no Bain, as the Egyptians; for it is said, that it seldom or never rains there.

y. Bain comes down successively and gradually, now a little and liien a little; it doth not &11 all at one time, before it give over, but it comes now a shower, and then a shower, as the earth and fruits thereof need it.

PARALLEL.

yon are not to look upon those truths that ministers dispense as the mere effects and fruits of their inventions and parts: "He is the minister of God,** &c., the office is from heaven, the doctrine he preaches is from heaven, the efficacy and success of it is from heaven: ** what I received of the Lord, I delivered also unto you," 1 Cor. xi. 23.

II. So the Word of God is sent to one people and not to another, to one kingdom and not to another; what glorious influences of the (Gospel hath God sent to this land! and what a drought and scarcity is there of it in many others not £eu: off: and what precious showers have some places had in England beyond what others enjoy ? " To you is the Word of this salvation sent," Acts xiii. 26; it comes not by chance, but by commission and the special command of God.

m. The Word of God in like majmer some* times comes down moderately, yet continuing long before Grod takes it away from a people or soul, at length it proves effectual, and thoroughly waters and soaks their barren hearts, and makes them fruitful; but at another time, the Word in a ser-mon, comes Hke a sudden spout of Bain, seeming to carry all before it, and startles the sinner, bat it is soon over and doth but little good, it abiding not upon the conscience.

IV. So there are some people, nay, many in the world, that never had the Gospel preached as yet to them.

y. So the Word drops and distils like Bain and showers that water the earth, now a little and then a little, as the condition of the soul requires; a drop in this sermon, and a drop in another sermon; " precept must be upon precept, and line upon line; here a little and there a little,^ Isa. zxviii. 10; now one comforting influence and then another; now one quickening impulse and then another, now one promise is rained down, then another. 1. Christ would that his people should have a constant dependence on himself. 2. He would have them wait upon every sermon, upon every ordinance and opportunity. 3. He would not have them surfeit upon his Word, therefore he observes a successive distillation of the blessngs thereof 19011 them. 4. He would have every doctrine, and precept, and promise soak into their heaurls* 5. Christ would endear every drop of his grace, and morsel of his Word to his people; he would have them lose nothiiig he bestows, and therefore gives it them as they are able to receive it. 6. The souls of believers are like narrow-mouthed vessels, they cannot receive much at a time without spilling. 7. We are such bad husbands, Christ will not trust us with all at once.

VI. The Word fialls upon sinners. When God gives command with mighty power, the influences of the Word and Spirit work with mighty efficacy upon the heart; the Word is <quick and powerfal, it breaks the heart in pieces; in conviction it canses the sinner to ciy out, Lord, what wilt thou have me do ? it shall accomplish that for vfhiA it was sent. See Li|^;

2 Q

VI. The Bain comes down, as is noted of dew, irresistibly; when (xod doth, by his Word of command, speak to the clouds to distil it down upon the earth, it is not in the power of all the creatures to hinder its falling.

TBE WOBD OF GOD GOHPABED TO BAIN.

[book m

PABALLEL.

METAPHOB.

VII. Rain is most beneficial to the

earth, when there come sweet, warm

rays of the sun with it, or as clear

shining after it, then herbs, flowers,

and com, as also other fruits, grow

abundantly.

YIU. Ham is necessary at seedtime, to make the earth ready

and fit to receive the seed; " Thou

visitest the earth, and waterest it;

thou greatly enrichest it with the

river of God, which is full of

water: thou preparest them com;

thou waterest the ridges abundantly,

thou settlest the furrows thereof; thou

makest it soft with showers, thou

blessest the springing thereof, thy

paths drop fatness," Isa. xxx. 23, Psal.

Lev. 9,10. This is called the former

Bain, and as it is necessary at or

about seed-time, so also it is needful

at earing-time, to ripen the com,

and to bring it to perfection; both these are needful to produce a good harvest, both the

former and latter Rain.

IX. So the Word of God makes the hard and flinty hearts of sinners very soft and tender; it is of a mollifying fructifying nature, it makes the saints fruitM in grace and good works.

VII. So it is in respect of the Gospel, when the Sun of righteousness sliines upon the soul, under the Word and blessed doctrine thereof, 0! this makes a believer, and all his graces, to flourish exceedingly!

Vni. The Gospel hath a two-fold use and benefit, it is necessary as the former Rain at the beginning or first working of grace upon the heart; so it is needful afterwards, to ripen and prepare the soul for heaven." Beglad then, ye children of Zion, and rejoice in the Lord your God, for he hath given you the former Rain moderately; and he will cause the Rain to come down, the former Rain and latter Rain," &c. We cannot be without either; we shall soon decay in our spirits, if we have not spiritual moisture of the grace and Word of Grod upon our souls; the ministry of the Word is not only appointed to implant grace in us, but also to periect grace so rooted and implanted.

IX. Rdn makes the earth soft and tender, which otherwise would be very hard and dry, and unfruitful, as we see in time of great drought.

X. After much Rain, sometimes comes a great drought.

X. So after great plenty of divine and spiritual Pvain, ^vhcu people tu o glutted with a fulness of Gospel-mercies, God sometimes sends a drought, shuts up heaven. Ministers sxe like clouds without Rain.

XI; Clouds let down the Rain XI. Ministers are Ibo spiritual clouds that God upon the earth; God makes use hath appointed to retain the Word and saving

knowledge of divine things, so that they may also at his command let the water of life down, or distil it upon men's souls. See Clouds.

of them as vessels to retain the water, and that also at his pleasure, they may let it out, and distil it down upon the earth.

XII. Rain hath been sent down from heaven as the answer of prayer; prayer hath as it were opened the windows of heaven, that it might Rain upon the earth.

Xn. Divine Rain hath been sent down as the answer of fervent prayer; the prayer of the godly hath prevailed with the Almighty, for sending of the Word and Spirit down upon the world, and Church of God I hence Paul earnestly begs the saints' prayers, that he ''might open his

mouth boldly, to make known the mystery of the Gospel," Eph. vi. 19,2 Thess. iii. 1. Xni. Rain cometh down from Xm. " So," saith the Lord," shall my Word

heaven, and retumeth not thither be that goethoutof my mouth: it shall not return

unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sentit," Isa. Iv. 10,11.

without answering the end for which it is sent.

HETAPHOB.

DISPABITY.

L Rain is not necessary times; there are seasons the husbandman craves he is sometimes afnud shower, and prays for fair ther; Rain in harvest is not welcome.

at all when none; of a wea-

1. The Word of God is necessary at all times: " preach the Word, be instant in season and out of season:" there is indeed no time, but this divine Rain is needful, and we cannot say we want it not, for we cannot be without it one day.

BOOKm.] THE WOKD OF GOD GOfiiPABED TO THE DEW OF HEAVEN.

595

UETAPHOB.

II. Bain is no distinguishing argument between good and bad men; it &Ils promiscuously upon the righteous and the wicked; for though it does not &11 evexy where, in every city and place, yet where it comes, it usually fiedls sJ^e.

DISPARITY.

II. But the word of God and blessings thereof are a distinguishing sign of God's special favour: the peculiar drops of divine grace are not communicated to all alike, though all may have the word preached to them: "My word, saith Christ, hath no abiding in you."

INFERENCES.

L Prat that the divine clouds may be filled with spiritual Bain.

IL And know from hence the necessity of the Word, that there is as much need of the Word, for the growth and comfort of the soul, as there is of Bam for the growth of the fruits of the earth.

ni. How blind are they who are offended at the doctrine of the Gospel!

lY. Hath the word, like Bam or dew, fallen upon your souls I Consider the effects of Bain, and examine yourselves thereby.

Y. When ye see it rain upon the earth, think upon the Word and doctrine of the Gospel, with secret groans and desires of heart, that your souls may be made fruitful by it

YI. And lastly, take heed you do not provoke God to shut up heaven, that there be no more Bain. God can make spiritual clouds empty, or scatter them in a way of judgment; now your eyes behold your teachers, and they seem like clouds filled with water; bat he can soon cause them to be driven into comers, as a punishment for your sins, or make them like clouds without Bain, that so you may know what it is to abuse the spiritual plenty you have so long eigoyed, by feeling want and scarcity, that may be over all the land: ** Behold, the day is come, saith the Lord, that I will send a famine in the land; not a fomine of bread, nor a thirst for water, but of hearing the word of the Lord," Amoa viil 11,

THE WOBD OF GOD COMPABED TO THE DEW OF HEAVEN.

^* My doctrvM shaU drop as the rain, my speech shaU disiH as the DeWy' Deut. X3cxii. 2.

METAPHOR.

I. Dew fedls insensibly and invisibly; you may be in the field all night, and not perceive the Dew fall, and yet find great Dew upon the grass.

II. As Dew comes down imdis-cemibly, and invisibly, so also very sweetly, and in a mild manner.

in. Dew is of a fructifying nature ; for falling especially on herbs and tender plants, it soaks into the roots of them, and makes them fruitful.

the Dew unto Israel, and he shall grow

PARALLEL.

I. So the operations and blessings of the Word, and graces thereof, are invisible; we feel the work, but the manner of the working thereof is unknown to us. No man can see the conversion of another, saith an eminent minister,* nor can well discern his own. The word works by little and little, like as the Dew fedls.

II. So the Gospel comes upon some men in a sweet and mild manner; it distils as it were upon them like Dew, although on others, it is true, the Word^comes like a mi^ty and fierce tmu See Bain. *

III. So the Word of God causes the soul to grow in grace, it makes the predoua plants of God's vineyard to be green, and flourish in all the fruits of the Spirit. The saints at Thessa-lonica, after they received the word, their faith grew exceedingly, 2 Thess. i. 3. '* I will be as as the lily," Hos. ziv. 5.

Dr. Sibbt.

METAPHOR. PARALLEL.

IV. Dew comes down irresistibly; IV. Who can hinder or stop the Word from who can stop or hinder the Dew from operating upon the sinner's heart ? If God will falling on the earth ? work who shall let ? ** My Word shall not return

to me in vain, it shall accomplish that for which I sent it," Isa. It. 11.

V. Dew doth nsnally &n in the V. So the Word only comes upon men's hearts night. like Dew, whilst the night of this world continues. In the state of glory, the perfect day, this

Dew will fall no more; no more preachings nor means of grace, Will then be afforded to sinners, neither will saints have need of it: *' For when that which is perfect is come then, and not till then, will that which is in part be done away," 1 Ckir* w. 10«

METAPfiOft. tasPAsatTi

1. Dew is not sufficient to water I. The Word of God is not only a DeW, that dome ground, nor to make the new sweetly waters and refreshes the tender herbs; mown grass to spring and groW; that but also it is sufficient to soak and well water the needs a plentiful rain* driest grottnd: hence it is compared to rain, as

you heard before.

IJHE GOSPEL COMPARED TO A TREASURE.

*' Bui we have this Tteamre Ai earthen vessels!^ ^^i ^ Oor. iv. 7.

We shall first show, that the Word and Gospel of Christ is a Treasure, yea, most choice Treasure, though It never be so much slighted by wicked men.

SeconcDy, We shall run the parallel, &e.

Argu. 1. That which is set forth by the choicest and rarest thmgs in the whole World must needs be a Treasure; but the Gospel is set forth by the choicest and rarest things, as gold, silver, precious stones, &c., therefore the Gospel is a Tronsure.

2. That which is of such valu6, that its worth cannot be known or computed, must needs be a Treasure: but the Gospel is invaluable. Ergo, &c.

3. That by which the grace and love of Grod is communicated, must needs be a Treasure, or that which is of great worth: but the Gospel is that by which the grace and love of Grod in Christ is communicated, Ergo^ &c.

4. That which the best, wisest, and holiest men have esteemed and prized above all eartidy and worthly things, must needs be aTreasure: but such have so prized the Gospel, and Word of God, Ergo, PsaL cxiz. 14,127, Job xziiL 12.

5. That which good and holy men have died for, rather than to part willi, must needs be a Treasure, or that which is of great worth; but holy men have rather chosea death, than to deny or part with the Gospel; Ergo, Phil. i. 7, Heb. x. 29, and xL 26, Acts

XX. 2^.

6. That which enriches all that reaUy partake of it, or ex^oy it, must needs be a Tzea-sure: but the Gospel doth so, Rom. xi. 12, Ergo, &c.

METAPHOR. PARALLEL.

I. Rare or excellent Treasure is L The Gospel is much in little ; it hath mw^ in qjoali^ thaa quantity, more been of that esteem, that in the time of its in worth than show. scarcity, a load of hay hath been given for one

leaf of the epistle of James in Eng^. See the Word of God compared to Light. n. Treasare enricheth those that n. So doth the Gospel. How many poor^ have it* miserable, wretched men and women have not

only been supplied, as to their need, but enriched

thereby*

TTT. Treasure hath a great tnfiti- m. So hath the Gospel, through the Spirit;

ence upon the hearts of the sons of and therefore the lip of truth said, *' Where your

men. Treasure is, there will your heart be also^" Matt

Yi.21.

BOOK m.]

THE GOSPEL COMPABED TO A TEEASTJBB.

597

METAPHOB.

lY. Treasure is much sought after "with creat care and pains; and when obtained, men are very loathe to part with it.

y. Treasure is usually kept Ih some strong or secure place, to the end it may be safely preserved.

VI. Treasure sometimes sqpaifies store and plenty of good things, Ptov. XV. 6.

Vn. Much Treasure makes men great and honourable in the world.

Vin. Treasure will carry a man a great way, in and through great straits, afflictions, sorrows, and snflferiagB.

PABALLEL.

rV. 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 t 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," Pud. cziz. 11.

VI. There ate store of good thmgs held forth in the Gospel, viz., Christ, grace, ^ovy, and every good thing else, with hhn and by him.

vn. Faith in the Gospel raiseth to great bo« nour. 01 what dignity arisetfa from that noble b^ that is from above I until which, how mean and di^pncefol an object is fUlen man 1

Vm. So the Gospel and the graoe of it, O how f^, and through "what difficulties, will it carry a man I WiSi what contentment have Christians behaved themselves in the want of all outward exgoyments, having had a little of thia Treasure I

HETAPHOK.

I. All Treasures here, be they ever so rich or rare, yet they are but earthly, or from the earth.

n. Earthly Treasures are corrup* tible, and many times are spoiled; they become worth little or nothing. *^Lay not up Treasure on earth, where moth and rust doth corrupt," Matt. vL 19, 21.

in. Earthly Treasures, though they may go fur, and supply many bo^y wants, yet they cannot supply soul-wants.

IV. The poor have but little of worldly Treasure, and therefore it 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 wdl as •eaten by moths.

mSPABITY*

I. Bnt such is the glory o! the Gospel, as that it is a Treasure from heaven, and of an heavenly prodnct and extract.

II. But the Gospel, and grace thereof, is a Treasure incorruptible, it cannot putrify, or be spoiled; its splendour and gtory is durable: " But of incorruptible,—the word of God, which liveth and afaideth for ever," 1 Pet. 1 28.

m. But the Gospel, or Word of God, extend-eth 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 need," &c.,

PhU, iv. 19.

rV. But it is evident, that the poor receive the

Gospel; and James saith expressly, that " God

hath chosen the poor of this world, rich in faith,"

&c., James ii. 5. The poor of this world have

generally most of this sacred Treasure, and so are

Sie rich men.

V. No i"^" whatsoever, though ever 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, Luke ,xii.33, BeY.xiv. 6.

OBAOB COUFABED TO SALT.

[9OOK IT.

METAPHOB.

it is said to season all things; we xe-oeive great advantage by it. It is known to be exceeding necessary both by sea and land.

YL Salt» as Pliny, and other naturalists say, is exceeding good against the sting of serpents, and wXL destroy worms that breed in the body, and hath many other medicinal Tirtaesin it

Vn. Salt was made use of under the law in sacrifices: *'And every oblation of tiiy meat-offering shalt thou season with Salt. With all thy offerings thou shalt use Salt," Lev. ii. 13.

METAPHOR.

L Salt is natural, or else made by art, or Salt water, ashes, fire, &c. PUny says,^ that in India they have Salt out of quarries of stone.

n. If meat be quite corrupted, putrified, stink, and is loathsome. Salt cannot recover it, nor make it savoury.

m. Salt may lose its sahness or savour, and become good for nothing, but to be trodden under the foot of men.

rv. Things maybe over-salted or seasoned, so that they may be spoiled, and become unwholesome to human bodies.

PABALUEL,

believers receive thereby are wonderful. All men, of what rank or quality soever, stand in need of grace; they had better be without gold, than without grace. It is good in every place and condition: men need it as well at sea as at land, in sickness and health,

YL Grace is the most sovereign remedy against sin, that sting of the old serpent, and there is nothing like it to kill the worm of conscience, that i^ bred by means of the corruption of the inward man, and there gnaws, and greatly torments the soul; and many other soul-medidniBd virtues it hath,

VIL Grace must be madeuseof in all our spiritual sacrifices and offerings unto God. We must pray with grace, and sing with grace, and do all in God's worship with grace in our hearts; nothing we do will be accepted without it " Every one shall be Salted with fire," or seasoned with affliction, '' and eveiy sacrifice shall be Salted with Salt," viz., grace, Mark ix. 49.

DISPABITT.

I. Gbace is supernatural. No man hath the divine influence and operation of the Spuit of God naturally, nor can he get it by any human contrivance or art whatsoever; it is the gift of God, John L14.

n. But if the soul be wholly, or in every &-culty Ibereof corrupted, stinks, and is loathsome in the nostrils of God, yet grace can quickly recover it, and make it very savouiy and sweet to God and good men.

m. Grace cannot lose its excellent savour. Christians, may lose much of their Salt, or decay in grace; but grace, be it little or mnch, will never lose its own precious virttoe.

IV. But no man can be overmuch seasoned with grace; never had any Christian too much of this spiritual Salt in hun. The more yot( receive and take in of this, the better yon will be sea* soned thereby.

yiVBBENCES.

L Ftom hence we may infer, that grace is the principal thing.

H. How unsavoury ara all graceless persons! *' The whole world lieth in wicked* They are like putrefied or stinking carrion in a common-sewer, as the Greek word there signifieth.

nL This may stir up all ungodly ones to look out and cry mightily for grace, the ex* ceDent nature of which is set forth under the metaphor Light.

rv. Let all who profess themselves Christians, examine themselves thoroughly, whether ibey be Salted with grace, or not. Are you savouiy men and women ? What are your eom-munkations^ your speech, your conversation ? &c.

V. Take heed yon lose none of this divine Salt; you will soon become unsavoury, if yjfia have not Salt in yourselves.

' YI. You that should season others, should have much Salt in your own hearts and lives. ** Ye are the Salt of the earth.''

* Plin. lib. ai. p. 4U, 416.

I

i

BOOK XT.] THS GISDLE OF TBUTH. 601

THE GIRDLE OP TRUTH.

hapkiff

A GiBBUB ifl properly a Belt, used to be worn by soldiers, to preserre the breast and belly. Truth hath vaxioiis acceptations in the Holy Scriptores, some of which, (according to Wilson and others,) you may take as follows.

1. The most perfect divine essence, which is truth itself, and the Author of all Truth, in his creatures: " Thou hast redeemed me, 0 Lord God of Truth,'' Psal. xxxL 5.

2. Jesus Christ: <' I am the Way, the Truth, and the Life," John ziv. 6.

3. The statutes, precepts, and promises of the law of Moses: '* Thy commandments are Truth,'' Paal. oxiz. 151,142.

4. The whole word of God, both kw and Gospel: " Thy word is Truth," John xyii 17. " Whereof ye heard before, by the word of the Truth of the Gospel," Col. i. 5.

5. The light of nature in man since the M, to help him to know God so fiEtr, as to leave him without excuse: *^ Which withhold the Truth in unrighteousness," Rom. i. 18.

6. True religion taught and contained in the Gospel: ^* Who hath bewitched you, that you should not obey the Truth ?' Gal. iii. 1, Tit i. 1.

7. Truth of grace, sincerity, void of deceit in the heart and life. *'I have walked before thee in Truth," Isa. xxzviii. 3. " Thou lovest Truth in the inward parts," Psal. li. 6.

8. Fidelity and &ithfulness between man and man, Jer. v. 1, 2.

9. Judgment and true justice, ** Truth is fsdlen in the streets."

10. Meet true, £Bur from all deceit. " The judgments of the Lord are Truth," Psal. xix. 9.

11. Truth signifieth sincerity from the hecfft, with assent of the mind, as one tndy purposeth, &c., without hypocrisy.

(1.) But that which is ptinoipally intended by the Girdle of Truth according to expositors, is, first, the true doctrine of the Gospel, called the word of Truth.

(2.) Truth of grace and sincerity of heart, called, *' The unleavened bread of sincerity and Truth," 1 Cor. v. 8.

By loins is meant the mind, ** Gird up the loins of your mind," &c. A Christian should be of a sound judgment; he should be girt about, as with a Girdle, with truth and rin-oerity, ''Hold the mystery of faith in a pure conscience," 1 Tim. iii 9. Mamtaia the true reli^n, and be sincere and upright in the profession of it. Why Truth in both these respects is compared to a Girdle, will appear by what folbws.

HETAPHOB. PIAALLEL.

I. A Girdle was used in former I. The true doctrine of the Go^el, or the times by soldiers, it was part of holy principles of religion and sincerity, are of Iheir habit and armour. great use among Christ's spiritual soldiers, in order

to the "arming tiiem completely.

n. A Girdle cleaves dose to a II. So the Truth of Christ, should be fastened

man when it is well gui to him, in our hearts and judgments, that we may not

and it is not easily unbuckled by be wavering in our minds;'' Stand fast in the

an adversary. feith," &c. 1 Cor. xvi 13. Sincerity ought to

cleave to our inward parts, as a Girdle doth to

the loins of a man. m. A Girdle compasseth a man m. So the Truth of Christ, and sincerity of about. heart, should compass Christians about, they ought

to keep always in the bounds of Truth and uprightness ; God hath set bounds to his people, out of which they must never go: we must not swerve aside to the right hand or left, nor play the hypocrite, for such that do so, cannot be said to be girt about with Truth.

IV. A Girdle strengthens the IV. The true doctrine of the Gospel, or that loins of a soldier, or ^m that is religion that is according to godliness, joined wdl girt therewith: ** Gird up thy with sincerity of heart, is the strength of every loins, and arise and speak unto them Christian or soldier of Christ; if he have not all that I command thee; be not dis- this Girdle on, his loins are loose and weak, and

THE aiBDLE OF TBUTH.

[book IV.

MKTAPHOB.

mayed," Jer. i. 17. As much as if God should say, be strong for thy work. "Thou hast girded me with strength," &c. " Their loins shall he loosed;" " I will loose the loins of the kings:" " He weakeneth the strength of the mighty," Joh xii. 21, Uie Girdle of tiie strong: so the Heh.

Y. A Girdle was used to gird on the other parts of the soldier's armour, **Let not him that girdeth on his harness boast himself, as he that pntteth it of," 1 Kings xx. 11.

PABALLEL.

'* he is as unstable as water," as Jacob speaks of Benhen, Gen. xhx, ^, 3. Let Truth go, let oqo Truth go, and how doth it weaken our hands ? Or profess it with a fialse and deceitful heart, and howunable are such to stand against the assaidts of the enemy ? On the other hand, when a person is well girt with Truth in both these respects, he is thereby made strong and courageous.

VI. Girding up the loins, notes a preparation for battle and war. Thus David spake of Christ, "Gird thy sword on thy thigh, 0 most Mighty," Psal. xlv. 3. " Let not him that girdeth on his harness boast,'' &c.

y. Truth is that whidi fasteneth or girdeth every part of the Christian's armour, sincerity completes and perfects all; what will a man's fsdth, hope, righteousness, signify without the Girdle of Truth, unless he keep within the bounds of Christian doctrine, and is sincere and upright in the profession thereof.

IV. So the apostle would have saints stand, or be ready to engage their spiritual enemies, " Having their loins girt about with Truth," Eph. vi 14. Such a person is prepared to encounter with all adversaries of the soul. We should be girt with the Truth, and girt for the Truth; that is, as another apostle speaks, to " Contend for the faith once delivered to the saints," Jude 3. We should be ready to dispute, fight, make war, as good soldiers of Christ Opponents are like combatants; controversial divinity, saith Mr. Caryl, on Job xxxvii. page 35, is called polemical divinity. Disputes are word-wars; and there have been as hot wars made by the pen, as ever were by the sword. " Gird up now thy loins," &c, saith God to Job. The Lord seems to send him a challenge to the battle, by a farther debate: arm thyself like a mighty man, get ready for the duel, for 1 am resolved to try what a man thou art in arguing. A saint being girt with Truth and sincerity, is fitted for any conflict.

YII. So Christians should have their loins girt about with Truth and uprightness, that they may be fitted and prepared to travel heavenwards. God's people are strangers and pilgrims whilst in this world, and are travelling to their own country; and to have their minds well girt up with Trut^, will be a great help to them in their journey. A storm of persecution may soon blow away the loose garment of profession, if a person be not girt with the Girdle of Truth an^ sincerity.

Yin. Truth and sincerity prepares and fits the mind for Christ's work and service: " Let your loins be girt about, and your lights burning, and ye yourselves like unto men Uiat wait for their Lord," Luke xii. 35,36. He is always well girt with Trutii and uprightness, that is r^y to wait upon, or do work fi)r the Lord Jesus. Careless, slothful, and unsound persons are ungirt, and so unblessed. A saint in doing of his work, whether it be heart-work, or hand-work, ought to be well-girt, viz., perform all in Truth and uprightness. Ministers must preach nothing but Truth; and as they must preach nothing but Truth, so thf»y must preach in Truth, or in sincerity of heart. " Some preach Christ," saith the apostle, "but not sincerely," PhU. i. 16. Their minds were not girt with Truth. All our prayers ought to be put up in

Vn. We read of ^ding up the loins for travel, or when a man is to take a journey. Thus Elisha said to Gehazi, "Gird up thy loins and take my staff in thine hand, and go thy way," 2 Kings iv. 29. It was the feishion in those Eastern countries, where they wore their garments long, and ordinarily loose, to gird them up, by vrhidi they could travel better.

Vni. There is mention made of girding of the loin^, in order to serving, and attending on business: *• Whidi of you, saith Christ, having a servant ploughing, or feeding cattle, will say unto him by and by, when he is come from the field, go and sit down; and will not rather say, gird thyself, and serve me ?" &c. From hence we may see, girding is preparatory to serving or waiting: it also denotes preparation for our labour or work.

BOOK IV.]

THE aiBBLE OF TBUTH.

603

Truth: " God is' near to all that call upon him in Truth," Psal. cxlv. 18. All works of charity ought to flow from a pure heart, viz., to be done in uprightness and simplicity, according to the direction given by the Lord in his word, both for matter and manner.

HETAPHOB.

PARALLEL.

IX. A Girdle is a great ornament, used to be put on uppermost, to cover the joints of the armour, which if seen, would cause some un-comeliness; for though the armour was closely knit and clasped together, yet some gaping was subject to be betwixt piece and piece; and therefore they used to put over these ports a broad belt or Girdle, which did serve not only to iiuten the other armour together, but it made the soldier appear more comely in his harness and accoutrements.

IX. Sincerity is a glorious ornament. A Christian hereby appears very comely in the sight of God, and it greatly tends to hide and cover all the infirmities of this life; for the saints* graces are not so close, nor their lives so exact, but in the best are found defects and weaknesses, which are so many gaps in his armour: but sincerity covers all, so that he is not put to shame by them.

1. Sincerity covers all outward blemishes, or want of outward beauty, that great idol of the world. Sincere persons, if they be not so &ir and comely as some others, yet being holy and upright, sincere and virtuous ones, how amiable are they rendered hereby in the sight of all good men; it covers all things that seem to render a saint dishonourable or uncomely.

2. Mean parentage, or a low descent, is much despised in the world; but how base soever the stock, and ignoble the birth be, when true grace and smcerity come, it makes the house and person illustrious, and very glorious: " Since thou wert precious in mine eyes, thou hast been honourable," Isa. xliii. 4. Sincerity sets a mark of honour upon a person, or a people. If you see this flourishing, though in a mean cottage, it tells you a great prince, nay, an heir of heaven, dweUs there. Sincerity brings the creature into alliance with the Most High and glorious Emg of heaven and earth. Who dares say, a child of God, the spouse of Christ, and heir of heaven, is of an ignoble birth and pedigree ?

3. It covers poverty, which exposeth to great contempt. There is none so rich as a godly sincere person; he is daily let into Cbd's treasury, Christ's storehouse is always open unto him: *' All is yours," 1 Cor. iii. 22.

4. To want parts, and to be a person of no name, and of small endowments, exposeth to disdain; none are more contemptible in the eye of the wise and vain glorious world, than such. But alas I an honest heart, one that is sincere, excels beyond all comparison the proudest, most renowned, and applauded for human wisdom, parts, and elegancy.in the world.

5. It covers all sinful uncomeliness, and all the godly man's failings, whether they be sins of omission or commission; for sincerity is that excellent quality to whidi pardoning mercy is annexed. It is Christ, in a proper sense, that covers all sin, but he will cover the sins and fiulings of none but such as are sincere: " Blessed is ihe man whose sins are covered," &c., Psal. xxrli. 1. The upright man's righteousness is accepted through Christ, though he be never so infirm, or attended with miscarriages: though God does not like his sin for his sincerity, yet God will not unsaint him because of &s sin.

X. Truth and sincerity is not only an ornament, but a most glorious ornament, being that which was figured out by the priesf s Girdle, rarely made with curious flowei*s. That is as a choice golden Girdle, curiously wrought by the Spirit of God, which all the priesthood of Christ have on, 1 Pet. ii. 5. It is made of a complication of every grace. Smcerity is not alone; many choice divine flowers are interwoven together, in making of the Girdle of truth.

X. The priest under the law wore a Girdle,* which was made of fine linen, and of blue, purple, and scarlet; the Hebrew doctors say, it was about three fingers broistd; it was curiously woven, as Josephus observes, with pictures of flowers.f This Girdle (saith Ainsworth) signified the girding up the loins of our minds with

* Akfirorth.

t Joeephoa JnHptii* Book 8. clitp. 8.

THE GntDLB OF TBUTH.

[book IV.

Strength, justice, and virtue, Eph. vi. 14. Also we read of Christ's being girt with a golden Girdle, Bev. i. 13.

METAPHOB.

L Besides other great disparities between other Girdles, and the Girdle of Truth, this is one, viz., other Girdles may be lost, or be corrupted; they may rot, and pass away, like that whidi Jeremiah had, Jer. xiii. 7, which was *' Marred and profitable for nothing."

n. Other Girdles are only made for the body.

DISPARITY.

I. But the Girdle of Truth can never be lost Sincerity in the heart of a believer is so &st tied to him, or twisted about him, that he can never lose it. I never yet read of a man that was perfect and upiight in heart and life in liie sight of God, that ever lost his sincerity, so as to die an hypocrite; though he may in some tMngs be guilty of hypocrisy, yet he cannot absolutely become an hypocrite. This Girdle cannot rot» or be corrupted.

n. But TruUi and onoerity is a Girdle for the soul, by .whidi the mind is stayed and str^igthened.

IN7EBSNCES.

This should teach every profsssor to labour after, if they have not yet got the Girdle of Truth.

1. Because the design of Satan is, to coirupt men in their judgments, and make them zealous for false ways. Paul's jeedousy of the Corinthians was, '* Lest the old serpent should beguile them through his snbtilty, and corrupt their minds firom the simplicity of the truth," 2 Cor. xi. 1,2, 3.

2. Because of the damning nature of heresy and hypocrisyt which our Saviour, as well as the apostle, dteia warns us of, Luke xli. 1, 2 ThesB, ii. 10.

3. Because those who are well ghrt about with Truth, are estabBshed ones. Deceivers are subtil, and false doctrine is of a bewitching nature; the wary and establi^ed soul nevertheless is not soon overcome. " In vain is the net spread in the sight of any bbrd." " Be no more tossed about with every wind of doctrine." Children are most in diuoger of the poison, 2 Pet i. 12, and iii. 15, Gal. iv. 1, Prov. i. 17, Eph. iv. 14.

4. And as fedse doctrine is <^ a conrupting nature, so likewise is hypocrisy, hence compared to leaven, Luke xii. 1. As sincerity leaveneth in a good sense, so hypocri^ia compared to leaven in a bad sense, from that souring, infusive, and corrupting qnanty which is in it

Directions about puUiiujf on the Girdle of Tmth.

1. Take heed of a counterfeit Girdle; see that what yon own and practise fbr Truth have the stamp of God upon it.'

2. Take up nothing upon trust: do not receive this or that, because sndi and such men believe so, and practise so; neither men nor ministers are your rule, but the word of God.

3. Put not this Gu*dle of Truth on in notion only; what will the knowledge of Truth signify in thy head, if the k>ms of thy mind be not girt with it?

4. Take heed of being prejudiced i^piinst the Truth, because of the unwortMness of them who profess it

5. If thou hast not yet gotten the Girdle of truth, buy it now; as Solomon adviseth *' Buy the Truth, and sell it not," Prov. xxiu. 23. The price of Tzuth may quickly rise high.

6. Let fitlsehood go, let thy sins go, let thy own righteousness go, in point of reliance or dependence upon it, so as to trust it is for justification and eternal life.

7. Come up to the price of Truth; do not cheapen it only, but come up to the price, though it cost Uiee a right-hand lust of profit, or a right-eye lust of pleasure; thou must deny thyself.

Labour to know the excMency of TruHk. L It is pure, Psal. cxix. 140.

2. It wUl cleanse and purify the heart, John xvii. 17,19; and cover all the infirmities of thy life, as was hinted before.

3. It will make yott free :*'Ye shaH know thd Truth, and tiie Truth shall make you free." John viil 82.

[ roe n ith ni«

BOOK rfJ] TttE BREAST-PLATE OF BIQMtEOITBNESS. 600

4. It is strong; Trath is too bard and strong for ail its opposers; as the young man said, '* Great is the strength of Tmth." There is no breaking of this Girdle.

5. Consider what God's people have suffered before they would part with Truth, what torments and tortures they have endured.

6. There is no managing the spiritual war without the Girdle of Truth.

Marks of Sincerity, Rrst, Negatively.

1. He \B not a perfect and sincere Christian, whose heart is not changed, who is not renewed, or who hath not a prindple of divine grace or spuitual life in him. *

2. He is not a perfect and sincere person, that wants any essential part of a Christian; as he is not a perfect natural child, that wants an arm, an eye, or a leg. See Matt, risj, 21. '' One thing thou lackest," if l^ou wouldst be perfect, or approve thyself sincere," go thy way, and sell what thou hast," &c

3. He is not a sincere person, whose heart is lifted up in himi Hab. ii. 4.

4. He is not a sincere man, ^at is not upright in aU his dealings and converse with men; if he want moral uprightness, his religion is good for nothing.

Secondly, In the affirmative.

1. A sincere and upright Christian is known by the way he goes in: '' The high-way of the upright is to depart from evil," Prov. xvi 17.

He escheweth all evil, the smallest, as weU as the greatest. I He leaveth it willmgly, he hates it; he doth not part with it as a man parteth with his friend, but as a man parteth with his most deadly and mortal enemy.

2. A sincere person hath a right faith, and a good and well-enlightened judgment Rotten principles make rotten Christians. There are some men who are of *' Corrupt minds, reprolMite, or of no judgment, coDceraing the faith," 2 Tim. iii. 8.

3. He hath an holy and upright end; he de^es to live to God's glory, and to serve him in sincerity. Paul resolved,'' Christ should be magnified in his body, whether it were by life or by death."

4. He walks by a true and exact rule; " As many as walk according to this rule, peace on them, and mercy, and upon the Israel of God," Gal. vi. 16.

5. He labours to keep all God*s commandments. Thus did David, who was '' a man after God's own heart," Psal. cxix. 9; and thus did Zachary and Elisabeth, who " walked in all the commandments of the Lord blameless," &c. Luke i. 6.

6. He desires to be sanctified, as well as to be saved; to be made holy, as well as to be made happy.

7. He is as willing to do for God, as to receive from God; for the work, as Well as the wages.

6. He strives as much against the evils of his heart, as he does against the evils of his life.

9. He is a man always for God, in bad times as weU as in good times.

10. He is the same in private as in public; he is at home what he seems to be abroad.

11. He loves and prefers God and Christ above all. Thus David, Psal. Ixxiii 25, and Paul, Phil. ui. 8, 9.

12. He can go on in God's wa3rs and services with abundance of content without respect to any outward profit or applause, or being taken notice of by men. His satisfaction consisteth not in the approbation of men, but by the approbation and commendation of God. His own conscience gives testimony and evidence of the sincerity of his heart Thus Paul, *' This is our rejoicing, the testimony of our conscience," £c. 2 Cor. L 12.

THE BKEAST-PLATE OP RIGHTEOUSNESS.

** And hating on the Breast-Plate of Righteousness,*^ &c., Eph. vi. 14.

I. Thebe is a moral, legal, and evangelical Righteousness.

Now a moral or legal Righteousness will not save or defend the saint, or spiritual soldier of Jesus Christ, from Ms enemy: " Except your Righteousness exceed the Right*

THE BBEAST-FLAtE 0? EIGHtEOUSNESd.

[book 17.'

eousuess of the Scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven,*' Matt. v. 20. Paul valued not his own Righteousness that was of tho law. All oar Righteousness, viz., that which flows not from faith, or from a renewed principle of the Spirit, is but as filthy rags. Therefore that cannot be the Righteousness here intended.

n. Evangelical Righteousness is two-fold: ,

1. Imputed.

2. Imparted.

First, The Righteousness imputed b that which was wrought by Christ for the be^ Uever in the days of his flesh, by his active and passive obedience to the law of God, which is put upon the soul by fiuth, called "the Righteousness of God by faith," Phil, iii. 9.

SecoD41y^ the Ri^teousness imparted is that which is wrought by Christ in the soul; it is a supernatural work, or a new life planted in the heart of every believer, by the powerful operations of the Holy Ghost, whereby he is made holy, and enabled to approve himself to God and men, in all purity of life and conversation.

By the Breast-plate of Righteousness in the text, we understand the Righteousness of sanctiflcation is principally intended; for otherwise this piece of Cbistian ar^ mour would interfere with the shield of faith, which comprehends the Righteousness of justification. See Shield. It is, we say, a principle of new life, which the Spirit works iA the heart of a believer; hence the several graces of holiness are called ** The fruits of the Spirit," Gal. v. 22. Man by the fall Imd a double loss; first, the love of God; secondly, the image or likeness of God: Christ restores both to bis children; the first, by the Righteousness imputed; the second, by his Spirit imparting the lost image of God to them, which consists in Righteousness and true holiness. Who but a man can impart his own nature and beget a child like himself? So who but the Spirit of God can make a creature like God, by causing him to partake of the divine nature?

1. This is that principle of new life, viz., an inward disposition, and divine qualities, sweetly, powerfully, and constantly stirring up and indinmg to that which is holy, and spiritually good.

2. The work of the Spirit in this respect was not to recover what was dying, but to work life de novo in a soul quite dead; hence called a creating, quickening, forming, and renewing work.

3. It is a supernatural principle, by which we distinguish it from Adam's Righteousness, which was co-natural to him, as sin is to us. Holiness was as natural to him, as health was to his body; they both resulted ex principiis recte conslUuHs, from principles pure and rightly disposed.

Why Righteousness is called a Breast-plate, will appear by the following parallel.

HETAPHOB.

I. A Breast-plate is a main and principal piece of armour, that belongs to a soldier.

II. A Breast-plate is a piece of armour, that every soldier ought to have on when he engages his enemy ; he must not come into the field without it.

lU. A Breast-plate preserves the principal part of the body, viz., the breast, where the very vitals of a man are closely couched together, and where a shot or a stab is more deadly, than in other parts, that are more remote from the fountain of life. A man may outlive many wounds received in the

PABALLEL.

I. Righteousness in like manner is a principal thing belonging to all Christians, who are caUed soldiers of Chnst: '* Endure hardness as a good soldier," &c., 2 Tim. ii. 3.

II. Righteousness is so necessary for every believer, that he ought not, cannot be without it; there is no engaging an enemy of the soul without a principle of hoUness be wrought in him.

III. Righteousness and holiness preserve the principal part of a Christian, viz., his soul. Satan aims to hit him there where he may dispatch him soonest. A wound in a man's credit, estate, relations, &c., hazard not the life of his soul; but sin exposes it to imminent danger. This is that dart, that ''struck the young man through the liver, as a bird hasteth to the snare, that knoweth not it 18 for his life," Prov. vii. 23. And this is

BOOK XV.1

tHS BKBJLST'VLLtR OF RXGEtTEOUSNESd.

607

METAPHOR.

arai3 or legs, but a stab in the heart is a certain messenger of death.

IV. A Breast-plate is made and prepared for a soldier, before he puts it on. It is not his own work, but the work of a. skilful artist.

y. A Breast-plate much emboldens a soldier, and makes him fearless, that as he cannot be easily lolled, so hereby he cannot be soon cowed. When a soldier sees himself unarmed, he begins to tremble; but when he hath on a good hehnet, and a plate of proof on his breast, he is not quickly dismayed, but adventures upon the point of the sword.

VI. The Breast-plate and girdle were both joined or buckled together.

PARALLEL.

that which Satan strives to tempt, entice, and draw a saint to yield unto. Hence he should be careful to put on his Breast-plate of Righteousness, which whilst he has on, he is safe from the deadly stab of the enemy.

IV. Bighteousness, which is the saint's Breastplate, is wrought in him by the Holy Spirit, who is a most wise and skilful workman. Our own Righteousness is good for nothing, hence called dead works, because they are works from one dead in sin, and spring not from a principle of inward spuitual life.

V. Thus Righteousness defends and animates the soul and conscience, when a man in the midst of the greatest danger can lift up his hands without spot. Holiness fills a soul with courage, so that he can look in the very face of grim death; whereas guilt, which is the nakedness of the soul, puts the stoutest sinner into a shaking fit of fear. " The wicked flee, when no man pur-sueth; but the righteous are as bold as a lion," Prov. xxviii. 1. No sooner did Adam see bis Breast-plate was off, and that he was naked, but he was afraid, and ran away to hide himself from God.

VI. So Righteousness and truth must meet, and be joined together in every Christian, which isheld forth by the copulative And, '* Stand therefore, having your lions girt about with truth and

having on the Breast-plate of Righteousness, Eph. vi. 14. Which is taken twofold, as hath been showed: first, for the truth of doctrine, or a good and orthodox judgment; all the principles of true religion, that are essential to salvation. Secondly, grace, or sincerity of heart. In both these respects, truth must be clasped to, or joined with Bighteousness and a holy life. Solomon saith, '* two are better than one;" so may I say here, a good doctrine with a good conversation, is better than a good doctrine without a good conversation, or a good conversation without a good doctrine; as a man must have the one, so he must not be without the other; '' woe to him that is alone," for the Spirit will not be his strength. An evil and con-upt doctrine may be of as dangerous a nature as an evil and debauched life. See 2 Pet. ii. 1, 2, " Who privily bring in damnable heresies, even denying the Lord that bought them, and bring upon ^emselves swift destruction," &c. In vain is a man's outward holiness, or moral sincerity, if he be tainted with heretical and damnable principles; and as vain is it for a man to hold the true doctrine of the Christian religion, if he be not sincere, and live a holy life.

INFESENCBS.

This may inform us, what need there is for every Christian to get and keep on the Breast-plate of Righteousness; not only to get a renewed principle of grace in his heart, but also to maintain the power of godliness in his life and conversation. This he ought strenuously to labour after, and that for several reasons.

First, In regard of God, whose main design in giving grace, and implanting a divine principle in his people, is to make them holy; to this end he hath put this Breast-plate upon them.

1. In regard of the design he hath to bring them into union with himself, and in marrying them to Jesus Christ, wliich is, that they might bring forth fruit to God.

2. They are regenerated by the Spirit, that they might be holy: " A new heart, and a new Spirit will I put within you, and cause you to walk in my statutes, and keep my judgments, and do them," Ezek. xxxvi. 26, 27. ** We are his workmanship, created in Chnst Jesus unto good works, which God hath before ordained that we should walk in them/' Eph. ii. 10.

3. It is the design of God in all his ordinances. The word of God is both seed to beget, and food to nourish holiness begotten in the heart. Every part of it contributes to this design abundantly. The preceptive part affords a perfect rule of holiness; the promises present us with admirable encouragements, to entice and allure us thereunto; the threat-enings, are to deter and keep back from that which is contrary to it.

4. It is the design of God in all his providences, to make his people more holy. The afflictions he brings upon them are to refine and purify them: " This is the £niit of all, the taking away of your nn." See Refiner.

5. Saints are called God's witnesses; they should from hence endeavour to shine forth in their testunony for him. What he speaks in his word, touching his justice, holiness, and utter hatred of sin and ungodliness, they ought not only with their lips, but also with their lives, to bear witness unto.

Secondly, In regard of Satan whose great design is against the holiness of the Saints. How doth it behove them to walk with all circumspection, since they are continually beseiged and assaulted by so strong an enemy ? As God's great design is to further and prompt to holiness; so Satan's great design is to hinder and obstruct it: and what should be our chief care to defend, but that which our adversaries' thoughts and plots are most laid to assault and storm ?

Thirdly, Saints should labour to have this Breast-plate on, viz., be holy in regard of the world: *' Ye are the light of the world. Let your good works so shine before men," &c.. Matt. V. 14,16.

1. If these lights become darkness, or are darkened, no marvel if men stumble: ** Woe unto the world because of offences; but rather woe to him by whom the offence cometh." '* Ye are the salt of the earth;" But if the salt have lost its savour, it is no wonder if the world stink and be unsavoury.

2. Wicked men, saith a worthy minister, know not the principle by which you walk, they cannot possibly discern the excellency of that way and religion by which you profess; but they can discern and make some judgment of your conversations; nay, and their eyes are upon you, they watch to see your {Btitings. Spots are soon espied in your coats; for though they love not holiness themselves, yet they expect that those that profess them' selves to be saints should be holy. How should this teach you to get on this Breast-plate!

3. This may greatly work upon the ungodly, with whom you uve and daily converse; nay, those that will not be won by the word, possibly may, and many times have been, won and converted this way, 1 Pet. iii. 1, 2.

4. This will, however, convince them, that you are the servants of God, and heaven-bom souls; it will edlence them, and stop their mouths; " That whereas they speak evil of you, they may be ashamed that fidsely accuse your good conversation in Christ," 1 Pet iii. 16.

i. This will leave the world without excuse in the great day.

Fourthly, You shall labour after holiness, in regard of the Gospel itself which you profess. That wiQ this way gain much credit in the world. Nothing brings religion into greater contempt, or causeth it to be more sfighted by the ungodly, than the loose, carnal, and unholy lives of those who profess it.

Fifthly, You ought to labour after a godly life, in regard of the sincere and holy ministerB of the Gospel, and other &ithful saints and soldiers of Christ. What comfort and delight their souls more than the holy, humble, and fruitful lives of believers ? The saints, those excellent ones, were all David's delight, Psal. xv. 3, and Paul accounted them his joy and crown. But if they be proud, peevish, covetous, carnal, and walk like other Gentiles, what wounds and grieves them more ! This made David weep, yea, '^ Rivers of water to run down his eyes;" and Jeremiah to ** Wish his head were water, and his eyes a fountain of tears, that he might .weep day and night," Jer. ix. 1. " Many walk, saith Paul, of whom I have told you often, and now tell you weeping, they aie enemies to the cross of Christ; whose end is destruction, whose God is their belly, whose glory is in their shame, who mind earthly things," Phil. iii. 16, 19.

Sixthly, Christians, in regard of themselves, ought to labour after Ilighteousness,andtrue holiness; for this only will be the best evidence to them of the truth of grace received, and of their interest in Jesus Christ. What will all other attainments and privileges signify, if they be not holy ?

1. By this means they will be able to hold v:p their heads in the day of trial: " For our rejoicing is this, the testimony of our conscience, that in simplicity and godly

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sbcerity, not by fleshly wisdom, bat by the grace of God, we have our conyersation in the world," &c., 2 Cor. i. 12.

2. These are the men it will go well with, whatever comes: '' Say unto the righteous, it shall go well with them," &c. Isa. iii. 10.

3. These shall have peace in Christ, though they shall have trouble in the world; peace whilst they live, and peace when they die: '' Mark the perfect man, and behold the upright ; the end of that man is peace," Fsal. xxxvii. 37.

4. These need not fear the assaults of Satan, they have armour of proof on, a Breastplate, that will preserve their souls from death: '* There is therefore now no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit," Bom. viii. 1.

Seventhly, Christians should labour to have on this Breast-plate of Righteousness, in regard of the excellency of it. It is that which God himself is clothed with; it is that which makes angels to shine glorioualy in heaven. A man is hereby capacitated to have communion with God: " Shdl the tibrone of iniquity have feUowship with thee ?" &e. Fsal. zciv. 20.

Eighthly, and lastly, in regard of the necessity of it: for ** \nthout holiness no man shall see the Lord."

Quest. How should we put on the Breast-plate of Righteousness ?

Answ. 1. In heart; we must be inwardly holy, holiness must begin there. Furst " make the tree good," &c.

2. In life. Negative holiness doth not only consist in the leaving all gross sins, but in abstaining from a^ s^pearance of evil, and to leave and abstain from right prind^ pies; and not only to leave it, but to loath it.

Again, it consisteth in keeping up all holy and religious duties, viz., reading, hearing, praving, distributing to the poor, eontbrming to all moral and positive precepts; to be noly at home, in the family, in the church, in the world, to exercise a good consdenoe towards God, and towards men. Acts xxiv. 16. This is to put on the Breast-plate of Righteousness.

I might give many directions about putting it on, and also show some of Satan's cunning stratagems, in endeavouring to make useless this blessed piece of the Christian's armour, in laying discouragements in the way of true piety; or by persuading persons they have this Breast-plate on, when it is a counterfeit one. He persuades men, that moral Righteous** ness will serve their turn, and sufficiently preserve them from eternal death. But this shall suffice in this place.

THE SHIELD OF FAITH. ''Above all take the Shield of Faith,'' &c., Eph. vi. 16.

Faith is grace, a most precious and excellent grace of the Spirit of God, whereby the soul is enabled to believe, or go out of itself, and wholly to rely and rest upon Christ crucified, or on his active and passive obedience, upon the warrant of the promise for justification and eternal life.

MXTAPHOB.

I. A Shield is a piece of armour that soldiers were wont to carry with them into the field, when they were to engage their enemies.

II. A Shield is a piece of armour made for defence.

in. A Shield is not for the de* fence of any particular part of the body, as almost all other pieces are. The helment is fitted for the head, the breast-plate is designed

PARALLKL.

I. Faith is a part of a Christian's spiritual armour. All Christ's soldiers ought to carry this weapon into the field with them, when they engage the enemy of their souls: " Above aU, take the Shield of Faith."

n. Faith is of excellent use to defend the soul from all spiritual dangers of sin and Satan, and other enemies.

m. So the grace of faith defends the whole man, every part of a Christian. First sometimes Satan's temptations are levelled against his head, and if he can hit him there, he wounds sorely. He will be disputing against this truths

.010

THE SIUSLD OF FAITH.

[book it.

for the breast; so others have their several parts which they are fastened to: but a Shield is a piece that is intended for the defence of the whole body. It was wont to be inade very large, for its broadness called Stft^ of ^vfn a door because so long and large, as in a toanner to cover the whole body; to which that place alludes. " Thou, Lord, wilt bless the righteous; with &vour thou wilt compass hiyi about as with a Shield," Psal. v. 12.

and that truth, and make a Christian doubt oon* corning them if possible, because his own reason cannot comprehend them; as perhaps it may be about the Deity of Christ, or the holy Trinity, how they can be three, and yet bat one; or about satisfaction, how the debt is paid, and yet the sinner freely pardoned, &c. Now Faith is as a Shield to a saint at this time, and inter* poseth between a Christian, and this arrow of Satan; it comes in to the relief of the saints' weak understanding, as seasonable as Abishai the son of Zeruiah did to David, when the giant Ishbi-benob thought to have slain him. I will trust the Word of God, saith the soul, rather than my own purblind reason: what I cannot comprehend, I will believe. Thus Abraham, ^* Not being weak in Faith, considered not his own body now dead," &c., Rom. iv. 19. Sense and reason would have made sad worlrat such a dead lift, but Faith brought him off victoriously. Secondly, Sometimes Satan strives to hit the conscience, all his assaults and fiery darts are at another season aimed at that, to wound that, to cause horror and terror within, by setting the evil of sin, and of his own heart, and the infirmities of his life, before hun. » Satan sets our sins before us, not to hnmble us, but to wound us; he shows-our sins to us, hut hides a Saviour from us. Satan bath sometimes tempted gracious persons to lay violent hands upon themselves, when the heinous nature of their sui hath appeared to them, and the danger they are in thereby; as it was yriih the poor jailor. Acts xvi. But now Faith prevents and keeps off all the danger, and quencheth this fiery dart. Christ died for sinners, for the chiefest of sinners; and tiiough tiiou be a sinner, a great smner, the worst of sinners, yet saitb faith, thou art but a sinner, and there is mercy for such. '^ Believe on the Lord Jesus Christ, and thou shalt be saved:" if thou canst believe, and throw thyself on Christ, thy sins shall not be thy ruin.

Thirdly, He labours to ensnare the affections of the soul, or deaden its fervent love to Jesus Christ, by presenting the pleastu*es and profits of this wuiid to it Thus he served our Saviour himself. But now Faith shields off this dart also, by showing the excellency of the Lord Jesus to the soul; and that all things without him. and in comparison of him, are nothing, nay, less than nothing: and also by setting the world to come, and the glory thereof, before the eyes of the soul. ** Faith is the substance of things hoped for, and the evidence of things not seen," Heb. xi. 1. .

ly. A Shield, though heavy lY. Faith is a piece of Christian armour, which and somewhat unwieldy, to such unskilful professors are not ready to use, but an

experienced soul can turn it any way to keep off the arrow and fiery darts of Satan from hurting or wounding hiuL He observes what part the enemy aims to hit, or how the temptation is laid. It is a great point of Christian wisdom rightly to exercise the Shield of Faith; a man must be sure to have a watchful eye upon his adversary, or else, for all his Shield, he may soon be wounded.

V. Faith doth not only defend the whole soul, but also it is a safeguard to all the other parts of a Christian's armour; it is that which secures hope, the helmet of salvation, for without Faith hope, would soon be broken to pieces. Also it secures the breast-plate of righteousness; for neither Christ's righteousness^ nor any inherent holiness in the soul, will avail any thing without Faith.

YL A Shield hath been of won- YI. Faith hath been of wonderful use to the derful advantage to soldiers in for- saints of God in all ages; it is that which hath mer tuoaes, when it was in use; preserved them when hard beset, in the greatest it hath preserved them in the time danger imaginable: " I had fainted unless I had

as have not skill and strength to use it; yet it is a moveable piece of armour, which an expert soldier, with a watchful eye, can turn this way, and that way, to stop a dart or blow from lighting on any part that they weze directed to by the enemy.

Y. A Shield doth not only defend the whole body, but it is a defence to other parts of a soldier's armour also; it keeps off the dart from the helmet and breast-plate likewise.

BOOK lY.J

FAITH HOBE 7BEGI0U8 THAN GOLD.

611

METAPHOJk

of battle from death, and many mortal wounds. Hence God is pleased to call himself a Shield, signifying thereby his sore and safe protection to his people in time of trouble and temptation. ** Fear not, Abraham, I am thy Shield.'*

9ARAU.EL.

believed," PsaL xxvii. 13. If he at that time had not had Faith to Shield him, he had been lost. All the mighty men of God, saith Ainsworth,* by the Shield of Faith in God and Christ, hare done many mighty works, as the apostle bringeth a doud of witnesses in to prove, Heb. xL And hence Shields, saith he, were hanged up in David's

tower, for monuments and signs of victory, 2 Chron. 3di. 13,2 Sam. vin. 7, Ezek. xxvii. 11.

HETAPHOB.

I. A Shield that soldiers use in battle b an instrument made by man.

II. A Shield is not used by soldiers in all countries.

ni. A Shield may be broken and utterly lost.

rV. A Shield can only save and defend from temporal enemies.

DISPABITY.

I. Faith is a precious grace or fruit of the Spirit of God: <' The fruit of the Spirit is Faith/' Ac, Gal. V. 22.

n. Faith is of use by all spiritual soldiers in every nation: and it is as much in use now by them who truly believe, as ever it was.

III. A Saint's Faith may receive some detriment, but it cannot be utterly broken or lost. '' I have prayed for thee, that thy Faith M not," Luke xxii. 32.

IV. Faith shields and defend the soul from as the fieiy darts and assaults of Satan.

infebenoes.

I. Fbom hence we may infer, that Faith is an excellent grace; and not only so, but We may perceive the necessity of it in all our spiritual conflicts.

n. Labour to And out the right use of it in time of temptation and under all the as« saults of Satan.

ni. It shows how safe and happy all they are, who truly believe, or have obtained the Faith of (rod's elect; and how miserable such be that are without it.

IV. Labour therefore above all to take the Shield of Faith; for though aU other graces are necessary, as the Girdle of Truth, the Breast-plate of Righteousness, ftc. Yet these and all other graces have their efficacy, as they work, and are in conjunction with Faith. We receive benefit from them, as they receive power, and are influenced from hence; so that Faith hath the precedency.

FAITH MORE PRECIOUS THAN GOLD.

** Thai the trial of your Faith being much more precious than Gold (hat periaheth^ though

U be tried vfUhfire^' Ac, 1 Pet. i. 7.

Thebe are divers acceptations of the word virnr. Faith.

1. Faith or fidelity, or faithfulness in keeping promise, whether respecting God or man: ** Shall the fiEuth of God be made of none efliect ?"

2. It is taken for the doctrine, of the Gospel: *^ Many were obedient to the Faith," Acts vi. 7.

3. It is taken for the dictates of conscience, allowing of things indifferent in themselves : '* Hast thou Faith ? have it to thyself Rom. xiv. 22.

4. Credence, or the belief of the history of the Scriptures. '* King Agrippa, believest thou the prophets ? I imow thou beHevest," Acts xxvi. 27. This is called by some, historical or dogmatical Faith; by others, the Faith of credence.

5. A certain and stead&st belief of some strange and wonderfiil effects. ** These signs shall follow them that believe :" in my name they shall cast out devib," Ac*, Mark xvi 17« " And tiiough I have all Faith, so that I could remove mountains, and have not charity, I am nothing," 1 Cor. xiii. 2. This is called the Faith of miracles.

^ Ainiwottk on Ctnt. ir. 4, p. S3.

FAITH MORE PBECIOUS THAil GOLD.

[fiOOKlY.

6. A naked knowledge of (jod, joined with an outward and bare profession of the Gospel. '* Even so Faith, if it hath not works, is dead," James ii. 17.

7. It is taken for a strong belief or confidence in prayer. " The prayer of Faith ahall save the sick," James v. 15,

8. It is taken for a holy, firm, and well-grounded belief, and steadfa^ reliance upon the merits and righteousness of Jesus Christ, for justification and eternal life; or a going out of ourselves, fetcWng all our hope and comfort from him, and his dorious undertakings. This is that most noble and precious grace, that is wrought in Uie soul by the Spirit, which is compared to Gold, &c.

Faith is as precious as Gold, nay more preeious; tried Faith is b«tt^ than tried Gold, than Gold tried or refined in the fire.

METAPHOB.

I. Gold is precious in some eountries upon the consderation of the scarcity of it; there is but little of it to be bad, and that hard to come by. Things are esteemed precious upon this account: '* In those days the word of the Lord was precious, there was no open vision."

U. Gold is very desirable. Men that know the worth of it search diligently for it; they work in mines, labour hard, undergo much difficulty to obtain it.

ni. Gold must be tried. Many take that for pure Gold that is counterfeit metal, and thereby cheat tliem-selves, or are deceived by others.

IV. Gold is tried by a touchstone ; men can soon discern if it be naught, when they prove it that way.

PABALLEL.

I. Tbxts Faith is precious upon the account of the scarcity of it. Though thert is great talk of it everywhere, it is in all people's mouths, yet the right land is very precious; few have so much an one drachm of it in their hearts; it is very hard to obtain.

II. All understanding men, who are convinced of the mature and usefiilness of Faith, seek for it as for hid treasures; they endeavour to improve all opportunities for the obtaining of it.

ni. So Faith must be tried; for there is nothing men are more mistaken or deceived in. There is abundance of counterfeit Faith in the world.

in respect of its own intrinsic virtue; and from hence it is so much prized and coveted by the children of men. It is called precious, from the excel* lent nature and worUi of it. It is a most sovereign cordial.

lY. Faith must ali>o be tried by the true touch-stone, viz., the Word of God. If a man fear his fidth be not of the right kind, let him bring it thither; i.e. examine the nature and quality of it, by the marks laid down in the holy Scriptures, and he will soon discover what Faith he hath.

V. The best Gold is very pre- Y. Truth faith is a most precious grace in clous, a most rare and choice thing, respect of its own intrinsic virtue, and from hence

true Christians esteem so of it. The price thereof is above rubies, it is &r more precious than Gold that perisheth; which will appear by the indue* tion of the following particulars.

1. In respect of the names or appellations given to it m Holy Scripture. (1.) It is called Uvely Faith. (2.) It is called effectual Faith, 1 Thess. i. 3. (3.) It is called ** The Faith of God's elect/'Tit i. 1. (4.) It is called " Unfeigned Faith," 1 Tim. i. 5, 2 Tim. i. 5. (5.) It is called '* Faith that works by love," Gal. v. 6. (6.) It is called " Faith of the operation of God," Col. u. 12. (7.) It is caUed " Precious Faith," 2 Pet. i. 1. (8.) It is called «* Holy Faith." (9.) It is caUed the '' Faith of the Son of God." Its excellent names set forth its transcendent nature.

2. Faitii is predous in respect of the means of its procurement, or the price that was laid down for the obtaimng of it, viz., the precious blood of Christ; for had not Christ died, we should never have had one drachm of it; it is given to us as the fruit and effect of his glorious undertaking.

3. Faith is precious in respect of the Fountain from whence it proceeds.

4. Faith is precious in respect of the means by which it is wrought in the soul, viz., by the word and Spirit of God in a wonderful manner, even like as God " wrought in Christ, when he raised him from the dead," £ph. I 19,20.

■W^^M^^V^rO^^^^^^V ■ !■* J ^—»^F1^ "J* .- " J ^trm^^"^ ■ «.^^«^^B« T- -• ■!■ "'i^ ^—_'^i' '^^ ■! -■Ji

fiOOK IV.] .Fi.ITH KOBE FBECIOUS THAN GOLD. 618

5. Faith is precious in respect of the ohject it takes hold of, or faateneth upon, viz., God the Father, the Holy Spirit, but more immediately Christ crucified. *' Ye believe in God, believe also in me."

6. Faith is precious in that it joins or unites the soul to Christ, it makes us one with him, as it were, flesh of his flesh, bone of his bone, a lively member of that body whereof he is the Head. It is that which ties the conjugal knot between him and every heliever. i

7. It is the eye of the soul; no man without it can behold Jesus Christ, nor the fulfil-lings of future promises. " Abraham by faith saw the day of Christ."

8. Hereby a Christian is made a child of God. ''To as many as received him, to them gave he power to become the sons of (jod, even to them that believed on his name," John i. 1:2. '* Ye are dl the children of God, by Faith in Christ Jesus," Gal. iii. 26.

9. It is the only way or means God is pleased to take, to deliver the souls of men from sin, wrath, and eternal death.

10. It is that which interests the soul in all the sweet and precious promises of the covenant of grace. See Light.

11. It is tiie instmment of salvation. ** Believe on the Lord Jesus, and thou shalt be saved."

11. Faith is a most excellent and precious thing, upon the account of the fruits of it^ viz., life, light, peace, purging, bolcfaiess at the tlurone of grace, joy in the Holy Ghost» hope, and good assurance of eternal life.

16. Faith is precious in respect of Uiat glorious power and virtue that is in it. It is medioinai, and the most sovereign antidote and cordial in the world. (1.) It will expel poison. (2.) It* will perfectly, as it applies the blood of Christ, cure a wounded conscience. (3.) It win bear up and revive a Jbinting spirit; " I had fednted unless I had believed," PsaJ. xzvii. 13. (4.) It is good against the feebleness of the knees, and weakness of the hands. (i5.) It is a most excellent thing against fear, and tremblings of the heart, ** But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, aajring. Lord, save me. And immediately Jesus stretched forth Ms hand, and caught him, and said unto him, 0 thou of Uttle Faith?" Luke viiL 23, Matt. xiv. 30. (6.) It is a precious remedy against the stone of a hard heart; it will dissolve it, break it in pieces, and cure the soul perfectly of it, Ezek. xxxvL 26. (7.) It cures all manner of inward deadneas, it may well be aUled " Lively Faith, or Faith of the operation of God," Col. ii, 12. (8.) It is good against the dimness of the eyes, it helps them that cannot see afju: oft (9.) It is a most sovereign thing against evil spirits; it will resist the devil, and make him fly. (10.) It is very good to purge and work out all those noxious and evil humours of the inward man, cleansing and purifying the heart (11.) It is good against the Mling sickness. Believers stand by Faith, but if through a temptation they should Ml, Faith will help them up again. David and Peter had not so mn<^ Faith as to keep them firom falling, yet they had enough to raise them up again when they were fallen. It is an univerral remedy, it cures aU the diseases of the soul; so that we may say with the woman, (let the distemper be what it will) ''If I can but touch the hem of his garment, I shall be healed."

14. Faith is predous, because it shields and gloriously preserves the whole soul from all dangers; it is that which works with, and tends to the periecting of all other graces in us^

15. It was by Faith that saints, in every age of the Church, were enabled to undergo and suffer all those hard and bitter tortures and torments they met with for Christ's sake, Heb xi.

16. It is that which helps the godly to overcome the world. " He that is bom of God overcometh the worid; and this is the victory which overcometh the world, even our Faith," 1 John v. 4.

METAPHOB. PABALL£X.

VI. Gold is often tried and re« VI. Faith is often tried in the fire or furnace of fined in the fire; we read of Gold affliction: " Think it not strange concerning the seven times refined: *' The refining- fiery trial, which is to try you," &c., 1 Pet. iv. 12. pot is for silver, and the fiimace '' He shall*sit as a refiner's fire, and as a purifier for Gold," Prov. xviL 3. of silver, &c., and purge them as gold and silver,'*

&c., Mai. iii. 2, 3. God this way tried Abraham's Faith, together with the Faith of many others, of whom we read, ** 1 wiU bring the third part through the fire, and I will try them as Gold is tried," Zeck xiii 9.

A

VAITH MOBB PBEGIOUS THAN GOLD.

[boos it.

IIETAPHOB.

Vn. Tried Gold is much better than that which is not tried, nor refined in the fire.

PABALLEL.

YII. Faith that is tried is of wonderftd value, much more to be prized than that which was never brought under exercise. How excellently did Abrtdiam and Job's Faith shine, when tried. *' The trial of your Faith is much more precious than Gold, though it be tried in the fire," &c., I Pet. i. 7.

VIIL So Faith that is tiied in the furnace, is of a soul-enriching nature; he that hath much of this Faith is a very rich man, a rich saint. "God hath chosen the poor of this world, rich in Faith, and heirs of the kingdom," James ii. 5.

See more of the nature of Gold, in the metaphor Gold, where the word of God is compared to it.

Yin. Gold.tried mthe fire is of an enriching nature; if a man has much of it, it enriches him greatly. We esteem him a very rich man, that hath great store of tried Gold in his own possession.

HETAPHOB.

I. Gold is naturally an earthy <8ort of metal, it is irom beneath, and therefore corruptible : *' Not with coiTuptible things, as silver and Gold which perish l**

n. Tried gold may make a man renowned and great on earth, and adorn the body or habitation where he dwells; but it avails not the soul any thing; it will not enrich or mike honourable, or bewitify that, £c.

m. Tried Gold may be utterly lost; a man may have.much of it to-day, and none to-morrow; thieves may rob him of it, &c.

DISPABITT.

I. Faith is a divine and predons grace, or a supernatural thmg; it is from above, wrought in the soul by the operation of the Spirit of God, and therefore incorruptible; an heavenly prin* dple, or seed, that shall never fail, '* Till we receive the end of our Faith, the salvation of our souls," 1 Pet. i. 9.

II. Faith, true Faith, Faith tried in the fire, makes believing men and women renowned in grace and godliness, and adorns the soul, church, and people where it is. None shine forth in that beauty and qplendour, as those do, who have much Faith.

m. True Faith cannot be utterly lost. A man may lose somewhat of the strengUi of it; he may decay in this grace, as well as in others: but he can never lose the habit, the seed, or truth of Faith itself. ** I have prayed for thee, that thy Faith fail not," Luke xxu. 31, 32.

IKFEBSNCES.

FiBBT, Information. How greatly are some mistaken about this predons and moat noble grace; for we may infer from hence,

1. That true Faith is not a simple or bare believing there is a God; the devils have this kind of Faith; they also believe and tremble.

2. That it is not a mere or bare believing the truth of the Holy Scriptures. The Jews believed the Scriptures, and thought by them to have eternal life, and yet were enemies to Jesus Christ.

3. That it is not a bare believing Christ died for sinners: most ungodly people in England believe that.

4. That cannot be a true Faith, which swearers, drunkards, whoremongers, and all other ungodly and profane persons have.

5. That a man may leave all gross sins, and assent to many truths of the Gospel, and yet have no true Faith.

6. Nay, that a man may be baptized, take upon him the profession of the Gospel, and suffer many things, and yet not have one drachm of saving Faith; as appears by the foolish virgins, Judas, and Simon the sorcerer, and many others.

7. Nay, a man may seem to hear the word with joy, and yet have no true Faith. A temporary Faith, is not the Faith of God's elect, or that Faith that is more predons than Gold, &c.

Quest. How may a man know true Faith from that which is common, and mere counterfeit?

Answ. 1. There is in that person who savingly believes in Christ, a true knowledge of God, and of Jesus Christ, the true Saviour: it takes hold on the right object. " Doet thou

believe on the Son of God ? Who is he. Lord ?' &c., John ix. 24, and 35, 36. " How •hall they believe on him of whom they have not heard ?*' Rom. x. 14.

2. There must be a tme knowledge of, and a free and full assent and consent to the truth of that which is contained in the Holy Scriptures, concerning God, Christ, and salvation, and all other essential principles of true religion. It is not enough to believe as the Ghurdi believes, as some ignorantly teach and af^.

3. He that hath obtained true Faith, hath had his understanding enlightened, to see what his state and condition was by nature; he hath been under humiliation for sin, Acts ii 37, 2 Cor. vii. 9—12.

4. He seeth also, that all his own righteousness will avail him nothing in point of justification and acceptation with God. Without Christ, his prayers, tears, reading, hearing, and alms-deeds, will not save him. To trust to any of these, he sees is the way to make faith void. The Jews built upon this foundation, and thereby missed of salvation, Bom. iiL 6, and x. 2, 3.

5. There is in that soul where true Faith is wrought, or where the seed of it is sowed, a desire after Christ, not simply after his merits, but also after union, and in<^ timate acquaintance with him. ** Yea doubtless, I account all things but loss, for the excellency of the knowledge of Jesus Christ, my Lord; for whom I have sufPered the loss of all things, and do account them but dung, that I may win Christ," &c., PhiL iii. 8. A true enlightened soul looks first to Chrisfs person, as being affected with his beauty, and sweetness of his love; and then to the goods and riches he possesseth: as a woman newly married, looks first to her husbaQd, and then to the inheritance, or else is little better than an harlot.

6. But did I say, a desire after Christ ? Be not mistaken, to think that every desire after him is a sign of true Faith. (1.) It is a fervent desire; such desire him more than all the world. That soul pants after him, and union with him, more than after heavenly gloiy. It greatly endears Christ to the soul. "He is the chiefest of ten thousand," Cant. v. 10, Psal. Ixxiii. 25. (2.) It is such a desire, as in a hungry man, nothing w^ satisfy him but bread; so nothmg will satisfy a true believer, but Chnst the Bread of life. . , '

7. If a man hath true Faith, he knoweth the time when he was without it; he know-, eth he was once blind, and without God and Christ. I will not say, he knows the very instant when God wrought it in his soul; but he can say with the man whose eyes Christ opened, ** Whereas I was blind, I now see," John ix. 25.

8. And not only so, but he knows the way and means by which he obtained it, viiz:., either by hearing, or reading, or meditating on the Word of God; either in the free tender of Christ to sinners in general, or to dejected, burthened, and heavy-laden sinners, in particular.

9. Faith is usually obtained of God in a constant and laborious seeking and crying tO' him for it. What pains hath it cost you, sirs ? Precious Faith is not easily attamed to. What conflicts have you found within ? Satan ever makes strong redstance, there is nothing he strives to obstruct or hinder more.

10. What love to God hath thy faith wrought in thee? True Faith works by love. ** Mary believed, and loved much."

11. Hath thy Faith purified thy heart ? Hast thou seen its horrid filth and poUution ? And dost thou long after purity ? not only to have thy sins pardoned, but also puiged away, and the power and dominion thereof destroyed ?

12. What alteration in the course of thy hfe hath Faith wrought ? Faith made' Jordan go back. Their is a turning the whole man to God, a glorious change in every faculty, in heart, and also in life. '' Half my goods," saith Zaccheus, " I give to

. the poor," Luke xix. 8. And in the Acts it is said, '* Those that used unlawful arts, burned their books," Acts xix. 19. " If any man be in Christ, he is a new creature," 2 Cor. V. 17,

13. Faith leads the soul to receive Christ in all his offices, not only as a Saviour, but also as a Sovereign: not only as a Priest, to die, and appease the wrath of God for us, but also as a prince, to rule and reign in us.

14 What obedience therefore flows from thy Faith ? Dost thou boldly and visibly pro* fess Jesus Christ, following him whithersoever he goeth; not closing in with one of his precepts only, but obeying all of them from thy heart, which thou art convinced of, and knowest to be thy duty. " Then shall I not be ashamed, when I h^ave respect to aU thy. commandments," PsaL cxix. 6.

15. What peace hatli faith brought to thy soul ? *' Being justified, by faith we have peace with God, through our Lord Jesus Christ," Rom. v. 1.

Secondly, From what hath been noted we may infer, there is an absolute necessity of faith,

1. In respect of Gospel-revelation. ^' Without Faith it is impossible to please God," Hebw xi. 6.

2. There is no salvation without it. Bom. iii. 26. Thou must be beholden to another for a righteousness, because thou hast broken the law, that pronounceth the curse against thee; thou hast none of thy own that will be accepted in the sight of God. " He that believeth not shall be damned." '* Unless that ye believe that I am he, ye shall die in your sins," John viii, 24.

3. There is a necessity of Faith, because all boasting is excluded. God's design in onr salvation is, wholly to exalt his own free grace. It is of Christ's procurement, and thou inu3t go onto Iubi for it, or go without it.

Thirdly; If £uth be much more precious than Gold, then labour for it above Gold; be not contented with a little of it, but wisely provide yourselves with good store. Grow in Faith, get a strong Faith.

Quest. Will not a small or weak Faith save us, as well as a strong ?

Answ. Yea, if it be of the right kind, though never so small, the person that hath it, 19 as fiilly justified, as if he had the greatest degree and measure of it. Yet it concerns thee to get a strong Faith, for these reasons following :

1. Because thou mayest meet with strong assaults and temptations £rom Satan, and thou hast no way to resist him but by the shield of Faith, and it may be a little Faith will not be sufficient to withstand those exercises and assaults thou mayest meet with.

2. Because God expects much Faith of those he hath afforded much means unto: ** I looked that it should bring forth grapes," Isa. v. 4; God looks for fruit, answerable to the cost and charge he hath been at with a people, or a particular person.

3. Because God may bnng you into sudi a condition, that you may have nothing else to live upon. '* The fig-tree ^all not blossom, neither fruit be in the vines," &c., Hab. iiL 17. That is a time for the saints to Uve by fiuth; and if their faith be small, what will they do then ?

4. Because as thy Faith is more or less, so will thy inward peace and joy be in Christ Jesus. He that hath but a small degree of faith, is often at the foot of the Mil, and under doubtings and becloudings in his own spirit.

5. Because such as have but little faitli, will find the way to heaven harder, and more difficult, than they who have much of it, or are strong in Faith. Weak folks are hard put to it to get up a high hill.

6. Because it is a strong Faith that glorifies God most, as it appears in respect of Abraham. '* He bemg not weak in Faith, considered not his own body being dead—He 'staggered not through unbelief, but was strong in Faith, giving glory to God," Bjom. iv.

19, 20.

Quest. But what is the cause that some Christians are so weak in Faith ?

Answ. 1. Some are but just brought forth, lately converted, they are like new-bom babes: can you expect a child in the cradle, should be as strong as such as are twenty or thirty years old?

2. Perhaps some have but little Faith, because they want the means of it, which others have; it may be they have more law preached to them than Gospel, more terror from Sinai, than joy from Mount Zion.

3. Again, some may be weak in Faith, because they pore more upon their own inward corruptions, than they meditate on Christ's righteousness, more on their own empti^ ness than on Christ's fulness. They see their debts, but have not then: eyes upon their Surety, who hath discharged and blotted all out.

4. Others may have little Faith, because they do not improve that which they have, they are not industrious traders, they do not labour after, and cry to God for more Faith. The way to grow rich, is to be dihgent. " Lord, increase our Faith."

5. Some have no more Faith, because they give way to temptations, and let their inward corruptions too much prevail.. Weeds wiU Under the growth of precious

J i

flowers: self-love, worldly pleasure, pride, and passion, choke and obstruct its growth. Faith is a tender herb.

6. Perhaps Christians have no more, because they mind not those precious grounds and encouragements, which God in his Inercy hath offered for the increase, strengthening, and growing of Faith.

Quest. How may I know a weak Faith from a strong ?

Answ. 1. A weak Christian, one weak in Faith, looks more within than without, grounds more on the good desires and heavenliness of his afbctions, than the covenant and promise of God: now a strong Christian looks to Christ " Because I live, ye shall live also," John xiv. 19. It is not because my affections live, my obedience hves, or I have life, in obedience, or performance of external duties, but because Christ lives, ** by whom I live,** Gal. ii. 20.

2. ' A weak Christian consults more the power of the enemy, than he doth the strength of God, Christ, the Holy Spirit; and is much acted by sense, in respect of means, how this or that should be done: '' Can God furnish a table in the wilderness ?" Psal. Ixxviii. 19. But a strong saint believes in hope against hope ; a strong Faith takes up in the power, grace, and sufficiency of Grod: '' The Lord is on my side, I will not fear what man can do unto me." Psal. cxviiL 6.

3. A weak Faith grows weaker and weaker, and ready to let go its hold at every discouragement. If a corruption or temptation prevail, all his hope of heaven is almost gone presently. Thus it was with Peter,'' Help, Lord, I perish." But strong Faith is rather strengthened thereby; as appears by the woman of Canaan. You may judge of a strong Faith by its power over the enemy. *' I have written unto you, young men, because you are strong, and the Word of God abideth in you, and you have overcome the wicked one," 1 John ii. 14.

4. A weak Faith is much for doing, that so he may have peace and comfort within : '* What must I do," &c., Acts xvi. 30. And as his obedience to God is kept up, so is his comfort; not but that great peace is to them that keep the law, and that are found in the way of obedience. But a strong Faith, in all it doth, is kept up by Christ's doing, by Christ's obedience; he sees his acceptation comes in through the Lord Jesus' undertaking for him.

5. A weak Faith is subject to rest too much iqK>n the means, and outward ordinances. He performs duty, and is found in the appointments of Christ, because of the (at and sweet of them, or some present comforts of the Spirit in the performance of them, rather than because commanded of God, and to manifest his obedience and subjection unto him; and if he meet not with his expectation, he is ready presently to fiiint, and be discouraged, and concludes the ordinances do not belong to him, or he is not a converted person, &c., or else thinks wholly to neglect them for time to come.

6. A weak believer is ready to judge of his justification, by his inward sanctification. When he finds eminent power over sin, then he begins to conclude he may be in a saved state; though I do not say, that a man is actually justified, before he be in some measure or degree made holy; where the one is, the other will follow, as the effect the cause.

Quest. How many a weak Faith or hand be strengthened, and feeble knees confirmed ? Anws. 1. Consider a weak Faith is precious, a little gold is gold, a httle water is water : thou art a believer, though thou art but a weak believer.

2. A weak Faith, being true, may in time prove strong, and grow to be a great Faith.

3. Though thou hast but a weak Faith, it will save; doubtless some weak eyes beheld the brazen serpent, and were healed.

4. Weak Faith, if it be true, shall never fail totally, nor be taken away: He that is the author of it, will likewise be the finisher. '* Being confident of this very thing, that he that hath begun a good work in you, will perform it to the day of Jesus Christ," Phil. i. 6.

HOPE COMPARED TO AN HELMET.

And take (he Hdmd of Sahation'' &c. Eph. vi. 17. And for an Heknety the Hope of Salvatian,'* 1 Thess. t. 8.

An Helmet is a piece of armour for the head, commonly called a head-piece.

Hope, the Word is derived from nrr Havah^ which signifieth to expect or wait; and it notes a very vehement intention both of body and mind, in waiting, expecting, or hoping; when a man waits, as it were, stretching forth his spirit or his mind, patting himself out exceedingly to hope or wait for a thing.

Hope is a divine and sapematural grace or frnit of the Holy Spirit, and may be thus described:

First, It is a patient and well-grounded expectation of whatsoever God hath promised. God is the Author of it, called the Hope of Israel, and the God of Hope. The believer is the subject of this Hope. The Object, in a strict sense, is God, who comprehends all the good that saints dweU in the Faith and expectation of: '' what wait I for ? my Hope is in thee," in a large sense, it is the good of promisenot in hand, or ahready accomplished, but to be performed hereafter: " Hope that is seen, is not Hope; for what a man seeth, why doth he yet Hope for it ?" Bom. viii. 24. Futurity is intrinsical to Hope's object, and distinguisheth it from Faith, which gives a present being to the promise, and is ^vt^o/Mnn rmrrcuris, ** the substance of things^hoped for," Heb, xi. 1. The good of the promise hatii a kind of substance by Faith in the soul; it is in heaven, as it were, in an interview; it brings the Christian and heaven together, as if he were, there already.

Why Hope is compared to an Helmet, will appear in the following parallel.

I. The Helmet defends the I. Hope of heaven defends the principal head, that eminent part of parts and faculties of the soul, from - the the body, from the dint of bullet dangerous assaults of sin and Satan, particularly or sword. the judgment, which most expositors un-

derstand is intended by the head. What avails that faith which men have, without a well-grounded-Hope of future life ? Devils have a Idnd of faith; they believe, but have no Hope. Faith eyes the promises; and Hope pre* serves the soul from Satan's wounds, keeping it in a fifidthful and steadfast expectation of the fiilfilling of them: by which means a saint is helped cheerfully to suffer the loss of all other things; and that in judgment, hoping it will be made up again to him^in another world: like as Hope causeth the husbandman to cast his choice and precious seed mto the earth: " He that plougheth, plougheth in hope," 1 Cor. ix. 10; he hopes for a greater increase at harvest. So a merchant ventures much treasures at sea, as far as the Indies, in Hope; for had he not good Hopes of advantageous returns, aU would account him a fool so to do.

n. The Helmet maketh a soldier 11. In like manner, Hope of heaven makes fearless, and very courageous in the a saint very courageous for Christ, and his bles« day of battle, for if his head and sed interest. *'Hope maketh not ashamed," Rom. heart be well defended, he is in no v. 5. It is the Hope of heaven, that causeth saints great danger of his life. to endure afflictions and persecutions with patience^

and not to fear the faces of their enemies: for if the judgment, will, affection, and conscience of a believer be preserved from the mortal wounds of the adversary, he is safe, and out of danger, which is all done by this part of the Christian's armour. How confidently and daringly did Goliath come forth agamst Israel, with his Helmet of brass, and other furniture, as if he had been so enclosed in his armour, that it was impossible for any one to prevail against him. This made him carry his crest so high, and to defy a whole host. Though he was mistaken in his armour, yet here is an Helmet, &c., that whosoever wears it shall never be put to shame for his holy boasting. God himselif allows him so to do, and will bear him out in the rejoicing of his Hope. " They shall not be ashamed that wait for me." Therefore, saith David, " though an host shall encamp against me, my heart shall

BOra COMPABED TO AN HELMET.

619

not fear/* &c, " My head shall be lifted above mine enemies,*' Isa. xlix. 23, Psal. xxvii, 8. Two things make the head hang down, fear and shame; now Hope easeth the Christian's heart of both these, and so forbids him to give any sign of a desponding mind, by a dejected countenance, in the worst of times: " When these things come to pass, then lift up your heads, for your redemption draweth nigh," Luke zzi. 28.

METAPHOR.

FABALLEI

4«

ni. An Helmet tends to the complete harnessing and setting out of a soldier, to meet his enemy, by which means he is terrible to behold, as experience shows; for how fierce doth an army of soldiers look, when armed cap-a-pie? And especially the head-piece tends to do it. Many have been struck with great trembling, by beholding an army of soldiers with Helmets on.

ni. A well-grounded hope of salvation, and of victory against the enemy, tends to the complete harnessing, or fitting out of every true Christian to meet and encounter with the adversary, by which means also they are said to be as terrible as an army with banners, which Mr. Ains-worth applies to this armour. *' The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong-holds," &c. 2 Cor. x. 4. Israel being completely furnished with armour of proof, who were a people saved by the Lord, the shield of their Hope, and who was the sword of thehr excellency, God hereby put the fear and dread of them upon all the nations under the whole heavens; who heard the fame of them, and trembled not ? Deut. ii. 2* '* The people heard, and were afraid; sorrow took hold on the inhabitants of Palestina. The dukes of Edom were amazed; the mighty men of Moab, trembling took hold upon them. All the inhabitants of Canaan melted away, and dread fell upon them," Exod. xv. 14,15,10, PsaL xlviii. 5, 6. And thus will it be again, when God brings forth the sons of Zion against the sons of Greece, every way completely >armed, with shield and Helmet, as an " Army with banners," Zech. ix. 13.

lY. An Helmet, as well as other IV. So Hope, the Helmet of salvation, must pieces of armour, must not be put be taken by every true Christian, and never laid

aside, until the field be won, and all the enemies subdued. Hence saith the apostle, " Gird up the loins of your minds, be sober, and Hope to the end, for the grace that shall be brought unto you at the revektion of Jesus Christ," 1 Pet. i. 13. " Now abideth &ith, Hope, and charity," 1 Cor. xiii. 13. " We desire every one of you to show the same diligence, to the full assurance of Hope, unto the end," Heb. vi 11, 12.

y. So a soldier of Jesus Christ, having the whole Christian armour on, is ready for any service or suffering for his captain, and waits but for the word of command, and he adventures forth as Abraham did, not knowing whither he went. Hope of salvation particularly maketh a man very active; it is called a lively Hope; more is expected from him, than from one that is hopeless. Alas I he goes on without any heart, that hath no grounded Hope of heaven, and the blessed enjoyment of God and Christ for ever.

off, or laid aside, until the battle be over. There are some instruments and engines used in war, that are made use of but now and then; but the shield, breast-plate, and Helmet, &c., are necessary continually, when arms are employed.

y. A soldier[that hath his complete armour on, (as the having on the helmet doth import, because it is usually the last piece of armour defensive that is put on) is ready for service, when the captain commands him forth; and from hence he is animated, and becomes very diligent, and doth great execution oftentimes upon the enemy; yea, and more is expected from him, than from one that is unarmed.

METAPHOR.

I. An Helmet which men use in war, hath been, may be pierced through, to ihe loss of the life of the soldier that hath it on.

II. An Hehnet used in war amongst men, though it may pre-

mSFABITT.

L But this spiritual Helmet, called the Hope of salvation, which hath God, and all good, both here and hereafter, for its object, against this there can be no assault made, nor force of weapon used to the endangering of the life of the soul.

II. But a well-grounded Hope, the Helmet of salvation, doth wonderfully preserve the con-

HOPE OOMPAfiBD TO AM AMOHOR.

[book IV.

BCETAPHOB.

serve the head from danger, yet it cannot preserve the breast but that may be wounded by sword or dart.

III. Men may have Helmets on, and yet notwithstanding lose the day, be overcome, and fly before their anemies, with shame and disgrace.

DISPABITr.

science, as well as the judgment, from being corrupted by the wounds of error, and rotten principles, carried on by the cunning craftiness of men, whereby they lie in wait to deceive.

III. But he that engageth in this spiritual armour, of which the Helmet is a part, *' Having on the whole armour of God." Eph. vi., doth not only make a Christian to withstand the enemy, but also to stand against any assault. *' Hope of sal-vation maketh not ashamed," Rom. v. &.

IN7£BENCE8.

I. From hence you may perceive, how exceeding useful Hope is to all true Christians, in their spiritual warfare with the enemies of the soul.

n. It shows that a Christian's life is a life of Hope or expectation: the promises of God are not presently accomplished; he seems to stay long, ere he makes good what he hath engaged to give to them.

UI. And though he stay long before he performs his promises to us, yet they shall be accomplished at last, in the best time, to the eternal joy of our hearts. '' Hope deferred makes the heart sick, but when it comes, it is a tree of life." " The vision is for an appointed time, but at the end it shall speak, and not lie," &c.

IV. That though God stay long before he performs his word and promises, yet it is our duty to wait patiently till it be fuMlled. *' Wait for it, because it shall surely come," &c,

Y. That hope pacifies and quiets the soul of a beUever, till the promises be accomplished and fulfilled.

It may also serve to caution every Christian to take heed he does not take a counterfeit Helmet. There is a Hope that will prove like a spider's web. Though a true and lively Hope maketh not ashamed, yet some men will one day be ashamed of their Hope, &c. See Hope the Anchor of the Soid.

HOPE COMPARED TO AN ANCHOR.

** Which Hope we have as the Anchor of the Soul, both sure and steaclfast,*' &c., Heb. vi, 18.

HdPE is not only compared to an Helmet, but also to an Anchor, as the Soul is compared to a ship, which metaphor is opened under its proper head.

Quest. What is this Hope that is called the Anchor of the soul ?

Answ. 1. Negatively. It is not a Hope of being rich, great and mighty in the world. They esteem not things below at such a rate, as to make them their Hope. * '' If I have made gold my Hope, or have said to the fine gold, thou art my confidence," &c.. Job xxzi. 24. Grold is put here, by a synecdoche of the part for the whole, for all earthly things; so that whereas Job saith, *' If I have made gold my Hope," his meaning is, if I have made any good things on earth my Hope.

lliere is gneat difference, saith Mr. Caryl, between hoping for gold, and making gold our Hope: we may hope for worldly good things, but we must nc^ make any thing of this life our Hope. And further he saith.

To make Gold, either gotten, or to be gotten, our Hope, implies these four things:

1. An high estimation of it, as that which can do great things for us, or stand us instead, beyond any other thing, to make us happy.

2. A longing desire after it. There is always so much desire of that we hope for that the thing hoped for is sometimes expressed by the desire. Hope deferred maketh the heart sick; but when the desire," that is, the thing hoped for, cometh, it is a tree of life," Prov. xiu. 12.

3: Utmost and unwearied endeavours to obtain it. That which a man makes his Hope, he will make his work, and never ceaseth working till he hath attained it, or is convinced there is no possibility of attaining it.

^H>C»£ lY;^

^0^B COMPAJlEt^ ItO AK AlTCttOB.

m

4. To make gold our hope, implieth much trouble and anxiety of mind, when once we see our endeavoors ineffeetual and unsuooessM about the attaining of it. '* If Hope deferred make the heart sick/' as was hinted before, then when Hope dies, or as Zopher speaks, Job xi. 20, is as tiie giving up of the ghost," the heart must needs die too.

5. It is not hope of length of days: " If I wait^ the grave is my house," &c.

But then, 2. Positiyely, it is a patient and well-grounded expectation of the accomplishment of what God hath {nromised. Faith sees tibie promise, and beholds it though afar off: '* Abraham saw my day," saith Christ: but then in comes Hope, and keeps the soul alive, in a well-grounded expectation of the fulfilling and accomplishment of it See the description of it where faith is compared to an Helmet

Why hope is compared to an Anchor, may appear by what foUoweth;

UETAPHOB.

I. An Anchor is a good stay and security to a ship in a storm. What would the mariner do, had he not an Anchor to cast out of the ship, when he is in danger of rocks and sands?

U. An Anchor takes hold of some thing which is out of sight

I III. An Anchor, when it takes hold of a rock, or firm ground, fastens and stays a ship more steadily, preserving it from suffering shipwreck.

IV. An Anchor would be of no use without the cable to which it is fastened.

Y. An Anchor, that it may be of advantage to a ship, requires skill rightly to cast it.

PARALLEL.

L So hope in God, through Christ, is a most excellent stay for the soul of a believer, in a day of trouble and persecution. " They suffered joyfiidlythe spoilingof their goods, knowingin them* selves, they had in heaven a better and enduring substance," Heb. x. 34 " We are saved by Hope," Ac. It stays the soul, as an Anchor does the ship.

n. So Hope, the Anchor of the soul, takes hold of something which is not seen with carnal eyes, which is within the veil, &c.

in. So Hope, the Anchor of the soul, takmg hold of Christ, who is called a Rock, stays the soul in a perilous time most firm and steadily, so that it is safe from spiritual ^pwreck.

IV. So Hope without Mtfa ie of no use, nor can avail the soul anything in time of need; those two graces always co-operate, and work together for the help and succour of a believer.

V. Hope, the Anchor of the soul, must be rightly cast, or else it will not profit a saint any. thing in the day of trouble. It must be " Cast witMn the veil, whither the Forerunner is for us entered, even Jesus," &c., Heb. vi. 19, 20.

METAPHOB.

DiaPASITT.

I. An Anchor is cast down into the sea, river, &c.

II, An Anchor may let go its hold or be broken, and so become useless to a ship, by which means the ship may be lost.

L Hope, the Anchor of the soul, is cast upward ; the saint's Hope is in heaven.

II. Hope, the Anchor of the soul, is both sure and steadfast; hence it is said," Hope maketh not ashamed." If then: Hope was not firm, or were there any danger of its bemg lost or broken, the saints of God were in a sad condition, and they might turn away with their faces ashamed. If their Hope should fail them, they would have no refuge left. If Hope hold, all holds; but if Hope be gone, all is gone. Neither is it to be thought, that the Hope of holy Job, Heman, and others, who in trouble spake of their '* Hope being gone, and perished from the Lord," was indeed utterly lost and perished, but that it was only so in their own apprehension, they being in great depths of despondency, and under sad desertion of spirit Like as the Church was, when she said, " My God hath forsaken me, my God hath forgotten me;" which God himself graciously answers, it was not so, nor could be so. A saint's standing in Christ is firm; the covenant is ordered in all things, and sure. But to confirm this glorious truth, and make it yet more clear, and that I may leaye no room for an objection, that Hope is both sure and stead&st, &c., consider the many strong bars that are cemented together, as so many bars of iron, hammered by the Spirit, to the making of this blessed Anchor of the soul both sure and steadbst

Evrst, The love of God is a sore gromid of the saint*8 Hope. ** I have loved thee with an everlasting love," &c., Jer. xxxi. 3. " If his children forsake my law, and walk not in my judgments; if they break my statutes, and keep not my commandments: then will I visit their transgressions with the rod, and their iniquity with stripes. Nevertheless, my loving-kindness will I not utterly take £rom him, nor suffer my faithfulness to fail: my covenant will I not break, nor alter the thing which is gone out of my lips," Psal. Ixxxiz* 30—34. " The Lord thy God in the ^nidst of thee is mighty; he will save, he will rejoice over thee with joy, he will rest in his love, he w^ joy over thee with singing," Zeph. iii. 17. " I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor tlmigs present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord," Bom. viii. 38, 39. If the love of God be from everlasting to everlasting to them that fear him; if he rest in his love ; if he will not remove his loving-kindness from them, notwithstanding their sins and infirmities; if nothing can separate them from the love of God, which is in Christ Jesus our Lord; then the Hope that believers have in God is both sure and stead&st.

Secondly, God hath chosen, elected, and predestinated believers in Christ unto eternal life. ** For whom he did foreknow, he also did predestinate, to be conformed to the image of his Son. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified," Bom. viii. 29, 30. The same persons that are predestinated, are called; and the very same that are called, are justified; and the very same who are justified, are, or shall be glorified; therefore the Hope that believers have, is both sure and steadfast

Thirdly, Christ's death is a sure ground of Hope. ** Who is he that condemneth ? It is Christ that died." '' I lay down my hfe for my sheep." Christ in an especial manner lud down his life for those which the Father gave to him, with an absolute purpose and intention eternally to save them: and he shall not lose his purchase, nor miss of the merit of his most precious blood; therefore the saint's Hope is both sure and steadfast.

Fourthly, Christ's resurrection is [a sure ground of Hope. Christ rose agam from the dead, to justify all those who truly believe in him. ''Who shall condemn ? It is Christ that died, yea, rather that is risen again."— *' Who was delivered for our offences, and was raised again for our justification," Rom. viii. 34, iv. 25. Thus Christ, by. his resurrection, doth actually justify all that believe in him; therefore the sainf s Hope is both sure and steadfast.

Fifthly, The intercession of Christ is a sure ground of Hope. " Who is he that condemneth ? It is Christ that died, yea, rather that is risen again, who is even at the right-hand of God, who also maketh intercession for us " Heb. vii. 25, *' Seeing he ever liveth to make intercession for us." '' Father, I will that that those also whom thou hast given me, be with me where I am " ftc, John xvii. 24. *' I have prayed for thee, that thy &ith fail not," Luke xxii. 32,1 John ii. 1, 2, ''If any man sin, we have an Advocate with the Fatiier, Jesus Christ the righteous." Christ prays the Father, that all his children may be kept from falling, that their faith fail not, that they may have their sins pardoned, and may be where he is, &c. And he is always heard and answered by the Father: " I know thou hearest me always." Therefore the saint's Hope is both sure and steadfast.

Sixthly, The covenant of grace is a sure ground of Hope. "Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things, and sure; for this is all my salvation, and desire, though he make [it not to grow," 2 Sun. xxiii. 5. " For the moimtains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy upon thee," Isa. liv. 10. The covenant stands in Christ, it was made in him, he undertook to perform the conditions of it by his Spirit, in behalf of all true believers, as their Surety. We stand not in Christ in the new covenant, as we stood in Adan^, in the old. Adam was a person, that might, or might not stand, it was in his own power to stand or faU; but the covenant of grace is more firm and sure in many respects, especially in regard of the excellency, power, ability, and immutability of Jesus Chr&t, who as the second Adam, and public person, hath undertaken for all his seed. If our standing was in the new covenant, as Adam's was in the old, doubtless we should not continue in our stead&stness one moment; for if he was overcome by Satan, that had no evil or depraved nature in him, for Satan to

fasten a temptation upon, how shoold we escape him, that have such a body of sin and death in us, even the seeds or root of all corruption, our hearts being like tinder, ready to take with every spark of the devil's kindling ? " I will make an everlasting oovenant with them, that I will not turn away from them, to do them good: but 1 will put my fear into their hearts, that they shall not depart from me," Jer. xxxii. 40. As God will not turn away from us, so he will not suffer us to depart from him. This is not like the covenant he first made. Therefore the saint's Hope of salvation is both sure and stead&st, an Anchor that will hold, and cannot be broken.

Seventhly, The fulness of grace which is treasured up in Christ for believers, is a sure ground of Hope. *' It pleased the Father, that in him should all fidness dwell," Col. i. 19. " And of his fulness have we all received, and grace for grace," John i. 16. Hence it is that all the wants of believers are supplied: *' But my God shall supply aU your needs, according to his riches in glory by Christ Jesus," Phil. iv. 19. Insomuch that whenever any, though the meanest and weakest saint, is in need of support or help, in time of great and imminent danger, he may not oidy have supply in one respect, but a fiill and complete supply in all respects, answerable to the various exercises that bdievers meet with in their Christian course, to the end they may not miscarry, or suffer ship* wreck; for that in Christ they have a fulness of wisdom to instruct and counsel them, a fulness of love and care to guide them, a fulness of power and strength to hold them up, that they may be safe, and to stay them from sinking, as he did Peter, who, when under the fear of miscarrying, cries out to Christ for help; a fulness of pity and compassion, to commiserate them in all their distresses; and a fulness of grace and mercy, to pardon and fully blot out all their sins and failings, and be with them in all their sorrows and sufferings. Therefore the saint's Hope of salvation is both sure and steadfast.

Eighthly, The mercy of God is a sure ground of &ope. If the mercy of God can fail, the saint's Anchor may fail; but the mercy of God endureth for ever. " Behold, the eye of the Lord is upon them that fear him, upon them that Hope in his mercy," Psal. xxxiii. 18. " I trust in the mercy of God for ever and ever," Psal. lii. 8. '* Where is the sounding of thy bowels, and thy mercies towards me? Are they restrained ?" Isa. Iziii. 15. The saints of Gt>d, as appears from hence, trust in the mercy of God and that endureth for ever and ever. His bowels to his people can never flail. '* Can a woman forget her sucking child, that she should not have compassion on the son of her womb ? Yea, she may, but I will not forget thee." Therefore the saint's Hope is both sure and steadfast.

Ninthly, The promise and oath of God are a sure ground of hope. *' For men verily swear by diie greater, and an oath for confirmation is to them an end of all strife. Wherein God willing more abundantly to show unto the heirs of promise, the immutability of his counsel, confirmed it by an oath: that by two immutable things, in. which it was impossible for God to lie, we might have strong consolation, who have fled for refuge, to lay hold upon the Hope set before us: which Hope we have as an Anchor of the soul, both sure and steadfast," Heb. vi. 16,17,18,19. " In Hope of eternal life, which God that cannot lie promised, before the world began," Tit. i. 2. *' As God hath said I will dwell in them, and walk in them, and I will be their God, and they shall be my people," 2 Cor. vi. 16. If the promise and oath of God be not enough to assure believers of their safe and firm standing in Christ, and of their assurance of heaven, nothing is. Therefore the saint's Hope is both sure and steadfast.

Tenthly, That relation which believers stand in unto God, is a sure ground of Hope. He is their Father, and they are his dear children; he is their Husband, they his spouse: will a dear father suffer his dear children to perish, and be torn in pieces, if he bath power to help them ? Or the dear husband his dear wife ? The love of God to his saints-exceeds the love and pity of either &ther or husband; therefore Hope, the Anchor of the soul, is both sure and steadfast.

Eleventhly, The power of God is a sure ground of Hope. '* My sheep hear my voice, and follow me, and I give to them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My Father liiat give them mt is greater than all, and none is able to pluck them out of my Father's hand," John x. 27—29. " Who are kept by the power of God, through faith, unto salvation." If the power of God be sufficient to keep believers from falling, and preserve them to his heavenly kingdom, then their Hope is both sure and steadfast.

Obj. Bat it is through faith they stand, and their faith may M ?

Ans. Christ, as I showed before, hath prayed, that their Mth M not; and besides he is the Author, Increaser, and Finisher of it. " He that hath began a good work in you, will perform it unto the day of Christ," Phil. i. 6.

Twelfthly, Regeneration is a sure ground of Hope. ** That which is bom of the flesh, is flesh; that which is bom of the Spirit is Spirit,'' John iii. 0» " Being bom again, not of corraptibie seed, but of incorraptible," &c., 1 Pet. i. 23. Such as is the seed, such is the product of it: the seed being immortal, by which the saints are re> generated; sure this may be sure ground of Hope, that they shall not perish. There is in them an holy and divine principle, so that they cannot sin unto death, or lose eternal life.

Let us now put all these together, and then doubtless we shall conclude, that the saint's Hope of heaven is no &ncy, but like an Anchor that is both sure and steadfast.

IKFEBENCES.

FmsT, examine yoorselves, what Hope you have; there is a false Hope» as well as a tme. What is the ground of thy Hope ?

1. Some men ground their Hope of heaven upon outward prosperity. This is the worldling's Hope. They conclude God loves them, and will give heaven to them, because he haUi given them so much of the earth, not remembering, that God gives some men their portion in this life: '* Remember, son, thou in thy lifetime receivedst thy good things," &c.f Luke xvi. 25.

2. Some ground their Hopes of heaven upon civility, and external righteousness; they live sober and honest lives, an4 are not guilty of any gross sins. This is the moral man's Hope, the Pharisee's, the young man's in the Gospel; the foolish virgins had this Hope, and yet lost heaven.

3. Some ground their Hopes of heaven upon the merits of their own works. This is the Papist's Hope; for though they place some Hope in Christ, yet they put confidence in then: own works* Now this is to cast Anchor on the sands. First; that which merits must be our own; but none of our good works are our own. They are our own subjective, because wrought in us, and they are ours in regard of the benefit of them; but in respect of the original they are none of ours, they are the fraits of the Spirit; it is God hath wrought all our works in us. Secondly; they must be complete and perfect, or not meritorious : but the best works performed by us are both impure and imperfect, more dross than gold. Thirdly; that which merits must not be due upon any other account; paying debts is not meritorious: now there is nothing Uiat we do, or can do, but it is due, it is a debt we owe to God; we owe him all we have, are, or can perform: therefore saith Christ, *^ When you have done all, say, you are unprofitable servants."

Secondly, It shows, that the Hope of believers is a glorious Hope, tbe apostle saith, a blessed Hope, that is the stay or Anchor of the soul, &c.. Tit. ii. 13.

Thirdly, All those that have not this precious grace, are at present in a Hopeless condition.

Quest. How may a man know whither he hath a tme and well-grounded Hope ?

Answ. 1. If thou hast a lively Hope, thou art bom again; the new birth entitles to a new Hope. What Hope can a man have of heaven, if he be not converted ? *' Unless a man be bom again, he cannot see the kingdom of God," 1 Pet. i. 3, John iii. 3.

2. A tme and well-grounded Hope is attended with a train of other graces *' Tribulation worketh patience, and patience experience, and experience Hope, and Hope maketh not ashamed, why ? because the love of God is shed abroad in our hearts by the Holy Ghost," Rom. v. 3, 4, 5. Those that have the grace of Hope have the graces of faith and love, and all other fruits of the Spirit, more or less in them.

3. Hope purifies the heart. " He that hath this Hope in him, purifieth himself, even as he is pure," 1 John iii. 3. If thou hast an unsanctified heart, never boast of thy Hope; it makes not only the heart holy, but the life also.

4. Hope of salvation is grounded upon the promises of God. The promises give interest, and upon interest ariseth Hope; therefore he that hath not taken hold of God's promise by faith, is destitute of Hope, the Anchor of the soul. '' Remember thy word unto thy servant, upon which thou hast caused me to Hope," Psal. cxix. 49.

BOOK IV.]

LOT£ COi\IPAR£D TO COALS AKO FLAMES OF FIBE.

625

5. Hope keeps the boul in a steady and sure expectation of the good promises, under affliction and sufferings; a saint b hereby stayed and quieted, whilst he is exposed to the loss of all other things for Christ's sake. " They took patiently the spoiling of their goods, knowing in themselyes, they had in heaven a better and more enduring substance/' Heb. X. 34.

C. True Hope makes a Christian very lively and valiant for Christ and his truth; it fills the soul full of spiritual activity; it is called " a liv^y Hope ;'* It makes him bold^ and not ashamed of the cross, Ac.

LOVE COMPARED TO DEATH AND THE GRAVE, AND TO COALS

AND FLAMES OF FIRE.

c<

cc

Love is drang as Deathy jealousy is cruel as the Grape ; M^ Coals thereof are Coals of Fire, which hath a tnost vehement Flame," Cant. tiii. 6. Mantf ftaiers cannot quench Love, neither cdn the floods droi0n U^ &c., ver. 7.

The grace of Love which Christ hath infused into the heart of his spouse, and all gracious ones, is compared by the Holy Ghost in these Scriptures to three things, which are of a powerful and prevailing nature, against whom there is no standing; first, Death; secondly, the Grave; tlurdly. Coals and Flames of Fire: which show forth the vehement power and force of divine love to Jesus (Jhrist; which cannot be quenched. First; Love is compared to Death and the Grave.

HKTAPHOR.

I. Death and the Grave overcome the strongest men, it prevails over the most powerful, wise, and learned in the world; neither can the most mighty monarch encounier Death, or stand before it | there is no discharge in that war.

II. Death and the Grave seize upon every part of the corporeal or mortal body.

PABALLEL;

I* So Love, that is in the heart of a sincere Christian, prevails against all difficulties and oppositions, temptations, afflictions, and most cruel sufferings and torments, that can be exercised upon them, as appeared by the blessed martyrs. Nothing is too hard for Love, it cannot be subdued, it overcomes all sin and suffering whatsoever.

n. So Love, when shed abroad in the heart, seizeth upon all the faculties of the soul. Hence it is, that true Christians are said to love Christ with all their hearts, and with all their seuls.

HETAPHO&.

I. Death and the Grave put an end to natural life, and so cause all motions or actions from thence to cease.

n. Death overcomes and destroys that which we would,if possible, keep, viz., our lives, that are must dear to us.

DISPABITT.

I. But love hath that virtue, as it is a grace of the Spuit, that it sets all the fEicnlties of the soul upon acts of a spiritual life. None are so lively as those that truly Love Jesus Christ.

n. Love only overcomes that which is offen-sive and contrary to us, or that stands in opposition to the soul's union with Christ, making that which would be injurious to flesh and blood,

to become profitable and advantageous; yea, though it be to the loss of life, yet Love takes away the fear of Death, and makes the soul willing to part with life for Chnst's sake.

LOVE COMPARED TO COALS AND FLAMES OP FIRE.

METAPHOn.

L Coals and Flames of Fire are of a burning and consuming quality.

PABALUUm f

I. The grace of Love kindled in the soul of a believer, burns up and consumes that inordinate desire which is naturally in the heart, after the

LOVK COMPARED TO GOALS AND FLAMES OF FIBE.

(^BOOKIV.

things and vanities of this world; it eats up and consumes all carnal and sensual lusts whatsoever; all fleshly and combustible stuff, or things that stand in the way, are burnt up and destroyed by it.

lifETAPHOR.

II. Coals and Flames of Fire are of a purging and purifying quality.

in. Coals and Flames of Fire are of a melting and softening nature; they make things tender and pliable, meet to receive the impression of a seal, &c'.

TV. Same Fire is so vehement, that water thrown upon it will not quench it, but rather cause it to bum more fierce and vehemently.

PARALLEL.

n. So the grace of Love purgeth, cleanseth and purifieih the soul: the dross and filth of the heart and life being wasted away, a Christian is made holy, sanctified, and heavenly thereby.

III. So the grace of Love softens the heart, and melts it, makes it pliable, and very fit aniid capable to receive the impression and divine image of God.

IV. The grace of Love is of such a strong and vehement nature, that it is impossible utterly to quench or extinguish it in the soul, though the devil daily use a]^ his strength and skill to do it Many ways he continually assaults believers; when temptations of one sort fall, he trieth others: he offers worldly pleasures, honours, riches, yea, all the goods, as I may say, of his house; but all is in vain, nothing will quench this divine Flame; the true Christian utterly contemns him, with all he Irnth. The grand design of Satan's courting a man, with all his offers, *' All this will I give thee," &c,, is to gain his Love, or draw off his affections from Jesus Christ. If this way will not do, he tries another, and brings afflictions and crosses on the soul; but over these likewise is a saifit a conqueror. Which makes the apostle break forth into this holy triumph: " Who shall separate us from the Love of Christ ? shall tribulation, or distress, or persecution, or &mine, or nakedness, or peril, or sword ? " No, none of chese things can: for I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor tiungs present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the Love of God, that is in Christ Jesus our Lord," Kom. viii. 35—39.

V. Fire hath Light with it.

VI. Coals and Flames of Fire afford heat, they are of a warming and reviving nature.

Vn. Flames of Fire ascend, or tend continually upwards.

See more of the nature and quality of Fire, where the Word of God is compared to it.

METAPHOR.

I. Hre is from beneath, it is earthly, and one of the four elements.

II. A violent Fire may be quenched, and all natural and elementary Fire shall be put out. Mount Etna shall not bum always.

y. So the grace of Love is attended with the knowledge of Christ, who is the object of Love: Ignati enim nulla cupido.

YI. So the grace of Love heats our cold and frozen hearts; it warms and revives them with sweet and blessed Love and zeal for God, and his glory.

VII. So the grace of Love darts the desires of the soul heaven-wards: "Such have their affections set on things above," Col. iii. I, 2.

DISPABFIT.

I. The grace of Love is from above, it is a supernatural grace, it grows not in nature's garden: " But the fruit of the Spirit is Love."

II. But the grace of Love, this divine Fire, can never be quenched, it shall bum to eternity. " Charity never faileth," &c.

INFESENCE.

By these things, works, and operations, we may try whether we have true Love to Jesus Christ or no. And for a further help herein, see the following metaphor.

BOOK nr.]

ghhist's loye gompabed to ^ous.

627

CHRIST'S LOVE COMPARED TO WINE.

'' jPor Ms Love is better than Wine,'' Cant. i. 2.

Wherea.s Christ's Love is preferred to Wine, it is to be understood synecdochically; 80 Ainsworth. Wine here is pat for the most pleasant, joyful, refreshing, and cordial things; as bread by the same figure is frequently put for such things as strengthen, ftc.

ItETAPHOB.

PABALLEL.

1. Wine is the fruit of a good tree, a dioice and precious plant, and it is the best of nataial liquors.

n. Wine* is pleasant, delectable, and sweet to the taste.

m. Wine is to be had only in some particular countries; tome people never taste of it as long as tiiey live.

rV. Wiue is highly esteemed and valued when the excellent virtue thereof is known.

y. Men will not part with store of the best Wine for toys and trifles.

I. The Love of Christ is the fruit of the choicest plant that ever was planted. Men and angels are not to be compared to him. [See Vine.] And his Love is the best and choicest of Love. WiDe is natural, but his Love is divine and super* natural. None ever Loved, as Christ Loved.

II. There is nothing ao pleasant and delectable to a believing soul, as the manifestation of Cfaiisf 8 Love; it excels all things for sweetness.

lU. Christ's Love is not known to many that live in the world; divers never tasted of it, do not know how good it is; die without any sight or assurance of Christ's Love.

IV. Christ's Love is esteemed by all that know his worth; they value him above Wine, or gold, or the best of earthly things.

y. Saints will not part with the Love of Christ for all* the good thii^ of this world; they are but trifles and vanity, in comparison of his Love. If a man would give all the goods of his house to a saint, so that he would part with Christ's Love, it would be contemned, Cant. viii. 7.

yi. Wine is of a singular use to yi. The Love of Christ is the most sovereign revive and make glad the disconsolate thing in the world, in the manifestations of it,

' " * to revive and comfort poor disconsolate souls.

" Thou hast put more gladness in my heart, than in the time when their com and Wine increased," Psal. iv. 7.

yn. The evidence or manifestation of Christ's Love to a poor soul, doth cause it to forget all its former bitterness, terror of the law, and horror of conscience for sin, which possibly for a great while it lay under. Bom. vii. 10,15,18, 24, 25.

Vni. Wine, naturalists teU us, yill. The grace and love of Christ will reco-repairs decayed nature. A man ver strength that hath been lost. A saint may

faint, and need a cordial, by means of a temptation, .when grace is not much decayed in him. A draught of Christ's Love, I mean, the mani-« festations of it, will recover, in a spiritual sense, a Christian that has been a great while consumptive, whose vitals are impaired, and he almost dead.

IX. The grace of Love, that fruit of the Spiriti which flows from Christ, is the only ingredient to stir up our devotion. We can perform no ser-^

spirit: "Give Wine to him that is of a heavy heart."*

yn. Wine causes a man, if he drink freely of it, to forget his sor-rows.f

may faint by some sudden qualm, and need a cordial; and that which may revive the spirit, may not recover a man out of a consumption, or one brought by a languishing distemper almost to the grave.

IX. Wine was used in legal sacrifice in time of the law.

* Fina parani amimos. Orid.

t Cnra fupii, diluiturque Mere. O?id.

vices acceptably without Love: " Let all your works be done in charity." And when the soul hath sweet manifestations of Christ's love to it^ how sweetly doth it go on in God's worship I

META]?HOB. PABALLSL.

X. Wine is good, as it may be X. 'the Love of Chnst will heal a hroked used, to heal some sorts of wounds, heart. There is no salve, both in the nature and

effects thereof, to cure a wounded spixiti like as«

surance of Ghrisf s love.

XL Wine is good to stir up XI. The Love of Christ breaking in upon the

courage in hostile encounters i it soul, makes a Christian courageous, and very va*

makes a Qian brisk and valiant. liant in that spiritual warfiELre he is engaged in; he

is hereby animated to endure all manner of hardness, and over all is more than a conqueror. '' Nothing shall separate us from the Love of God, which is in Christ Jesus our Lord."

Xn. Wine is used at mairiagt- XII. The love of Christ is more than a ban* feasts, and in great banquets. quet of the greatest varieties to a gracious soul;

it affords choice food. " A feast of &t things, of Wines upon the lees; of fat thiogs full of marrow, of Wines upon the lees well refined," Isa-xxv. 6. Xin. Wine niay^be taken to excess. XIII. But none can have too much of Christ's

Love. XIY. Wine daily drunk, )^thout XIV. Christ's Love is like a fountain of living freeh snpplies, will not hold out. water, or an inexhaustible treasure.

XV. Wine will decay by long XV. Christ's Love, the longer we enjoy it, keeping; it will wax sour, and be- the sweeteritis; and sweetest of all it will be at come nauseous and unsavoury. the last

INFSBEMGES.

But from whence is it that believers do thus prize and esteem Jesus Christ, and his Love i First, From the excellency of his person. [See Rose of Sharon, and lily of the Valleys.] " He is fieurer than the children of men."

Secondly, From the sense of his gveat Love to them; *' We Love him, because he first Loved us."

Thirdly, From the consideration of those hard things he suffered for their sakes. Fourthly, Because of the savour of his good iDintment *' He hath shed his Love abroad in their hearts, by the Holy Ghost," Rom. v. 5.

Fifthly, Saints value Christ's Love above Wine, because his Love is beyond all comparison, moat sweet and consolatory.

1. His Love was in him early, betimes, before ever the earth was formed, or the foundations thereof laid; his heart's desire and Love was first set upon us, Prov. viii. 31.

2. His Love is of an attracting nature, (that the spouse knew well enough.) He is like the loadstone; he draws all hearts after him, that have a taste or touch of him, Jer. zxxi. 3,1 John iv. 19.

3. it is boundless; like the Nile, it overflows all banks and bounds ;.it knows no limits.

4. It is a dehghtiug Love: " His delight was with the sons of men," Prov. viii. '60, *He takes complacency in the soul he Loves.

5. It is a free Love, without foreseen merit or worth in the object. When man lay weltering in lus blood, loathsome and filthy, Christ Loved him," Hos. xiv. 4, Ezek. xvi. 8—6, U.

6. Christ's Love is hot and fervent; much water cannot quench it: it hath a vehement flame, Cant. viii. 6, 7:

7. It is a matchless Love, far beyond the Love of Jacob to Rachel, or Jonathan to David.

8. It is an incomprehensible Love, it passeth knowledge. You may sooner find out the depth of the sea, the height of heaven, tell tlie stars, or count the sands of the sea-shore, than find out or measure the Love of Christ. It is a lasting, abiding, and eternal Love. *' His Loving^'kindness he will never take away." TUs makes

the Church so mueh to desire the mapifestations of the love of Christ, aad in this is his love better than wine.

But who are they that thus prize and esteem the love of Christ ? Take some brief notes of them.

1. Such cannot tell how to praise Christ, nor set forth his excellency, as they would; they cannot sufficiently exalt him. 2. Such are in a louging and languishing con« dition, till they see him. 3. Cannot be satisfied, till they get to some good and well-grounded assurance of an interest in him. 4. Christ runs much in their minds. 5. Such love Christ, what state soever they are in. 6. Such keep his word. 7. They love Christ above husband, wife, children, ftc, nay, more than life itself. 8. . They love to hear of him, and often from him. 9. They highly value every special token of his Love. 10. They rejoice in his presence. 11. They grieve and mourn at his absence. 12. If they have grieved him, cannot rest until they see his reconciled face again. Id. They love his image wherever they see it; love all the godly, the poorest saint, as well as dbe richest. 14 They love to be like him in grace here, as well as in glory hereafter. 15. They are troubled when he is dishonoured. 16. They are greatly concerned for bis name, kingdom, and interest in the world. 17. They often visit him in closet* duties. 18. Take great care to please him. 19. Will suffer for his sake, when called to it. 20. X^ong for h& appearance.

BAPTISM A BURIAL. Expounded and fracHealkf mpnved^ Rom. vi. 4, and Col. ii. 12.

'* Know ye not, that so many qftuas were baptized ($ts Xftr^f htffwtj into Jesus Christ^** that is, into the profession of his faith, oontession of his name, and communion with his Church, *' were baptized into his deaths* Rom. vi. 14.

* * Buried with him in baptism^ wherein ye are also risen ufith him^" &c«, Col, ii. 12,

Fob the opening of this metaphorical text, we will show,

1. The literal signification of the word Baptism.

2. The metaphorical signification thereof.

3. What Bnrymg litendly and tropically is.

4. Give a symbolical parallel between Baptism and a Burial,

5. Produce some inferences firom the whole

In^ showing the signification of the word Baptism, we will with all impartiality give the judgment of the learned. The word is Greek, and we are to seek its meaning firom the learned in that tongue, of whose writings we have carefidly examined the most noted, some of which are Scapula, and Stephanas, Pasor, Minshew, and Leigh's Crttica Saera. Grotius, Yossius, Causabon, Selden, Mr. Daniel Rogers, Mede, Chamien, Dr. Taylor, Dr. Hammond, Dr. Cave, Hesychius, Budseus, Beza, Erasmus, Buchanae Luther, lliyricus, Zanchy, Glassius, Ac., who with all the learned of any note, that are impartial, agree with one voice, that the primary, proper, and literal signification of B^vli^liv, Baptiso, is, Mergo, immergo, submergo, obruOf item tingo, quod fit immergendo ; that is, to drown, immerge, plunge under, overwhelm, as also to dip, which is done by plunging. And it is certain the ancients so understood it, as appears by their constant practice of dipping such as were baptized; as TertuUian says of his trine-immersion, ter mergiiamur, that is, thrice are we dipped. And that the change of the rite to Aspersion, or sprinkling, was invented to accommodate the tender bodies of infants, in tliese northern parts, when the practice of Baptising them prevailed, is generously confessed by Yossius, and most of the learned.

In a less proper or remote sense, because things that are washed are dipped in, or covered all over with water, it is put for washing, Luke xi. 38, Heb. iz. 10, Mark vii. 4. And we dare modestly assert, that no Greek author of any credit, whether Heathen or Christian, has ever put Baptising for sprinkling, or used those words promiscuously. The Greeks have a peculiar word to express sprinkling, viz., (mAt^ttf whichthey use when they have occasion; as might be abundantly shown, if needlhl.

From this proper signification arise some metaphorical notations: as,

1. From ^e sigDification of drowning, (they are the words of Yossios,* in Thes. Theol.) it is put for affliction, because they ihst are afflicted are as it were drowned in the gulph of calamities, Matt. xx. 22, Mark x. 38, Luke xii. 50. Bapiismus mm si^ nificat afflietianem quamlihety sed vehemeniemy et forvMtcus irruenUmy ut wnt m Serip-iuris unda persecvHonvm et tribulationttm quibus qtU mergwUur et chrumUuTf baptizari videaniur, Estius ad 1 Cor. xy. 29. That is, Baptism denotes not every light afOiction, but that which is vehement and overwhelming: as there are waves of persecutions and tribulations mentioned in Scripture; so such as are drowned and overwhelmed by them, may seem to be baptized. Matt. xx. 22, 23, Mark. x. 38, 39, Luke xii. 50. The reason of tiie metaphor is taken from many and deep waters, to which calamities are compared, Psal. xviii. 16, ** He drew me out of great waters," Psal. xxxii. 6, and Ixix. 1, 2, &c.

2. It is put for the miraculous effiision of the Holy Spirit upon the apostles, and other believers in the primitive Church, because of the analogical immersion or dipping, (for so, as we have proved Pawn/^uf signifies): for the house where the Holy Spirit came upon the apostles was so fiUed, that they were, as it were, drowned in it: or the reason of the metaphor may be from the great plenty and abundance of those gifts, in which they were wholly as it were immerged, as the baptized are dipped under water. Acts ii. 3, Matt. iii. 11, Mark i. 8, Luke iil 16, John i. 33, Acts i. 5, and xi. 16. When fire is added, it is a symbol of external manifestation.

8. It is put for the miraculous passage of the Israelites through the Bed Sea, 1 Cor. X. 2, which was a type of Gospel-baptism.

lliese reasons of Uie metaphor are evident and convincing demonstrations, that the signification of Bi^tism is to dip or plunge; for sprinkling can bear no analogy with them.

The word is expressed in the Old Testament by the Hebrew ^v), Tabjl, which the Sep-tuagint (or the seventy learned interpreters) render by jWIi^a;, BapUto, to dip; as these texts shows. Gen. xxxviL 31, Exod, xii. 22, Lev. iv. 6,17, and xiv. 16, ix. 9, Deut xxxiii. 24, Numb. xix. 18, 2 Kings v. 14. &c.

Hence also the Baptized are said to be dead and buried, in allusion to the putting of dead men into the earth, and covering them therewith; to which we proceed.

What burial in a natural sense is, every man knows: and in our text it is a metaphor, the symbolical analogy of which with Baptism follows in the parallel.

M£TAFHOB. PARALLEL.

I. When one is buried, it unports I. Whbm one is Baptized he ought to be hum to be dead, for none but such dead to sin, that is converted by the power of ought to be buried. God's Word to Gospel truth, which always

makes the soul loathe and detest sin; and then that soul may be said indeed to be dead to sin. This may be evidenced by this consideration, that Baptism is an illustrious symbol of the death of Christ our Saviour, who died for us. " I am he that was dead, and am alive; behold, I live for evermore." The true administration of this sacrament visibly figures it to us; and to that end it was instituted, viz., to confirm that great and glorious truth of his being really a man, and, so capable of suffering or passing trough the death of the cross, Rom. vi. 3—5, into which death we are baptized; and then being dead to sin, and to this world, we are to live in newness of life amongst the saints in the kingdom of God.

n. When one is buried, he ought II. When one is Baptized, he ought to be co-to be covered all over with earth, else vered all over with water, or else it is no Baptism, it is no burial. Which fully appears. 1 From the nature of Bu-

rial. 2. From the proper and metaphorical significations of the word, as is largely opened. 3. From Scripture practice, which always was by dipping, as all the learned that are impartial admowledge. 4. From the constant practice of antiquity, who retained the right form until Clinical Baptism, viz., such who deferred their Baptism till their sick bed, came to be used about Cyprian's time, in the third century. These CUnici, so called because n m xXifn

• A noiione qtitB mergere gignificat, proJlttTti ea qua pro, offiiffere tunrpaiur, quia qni aJU^nitw, etiiamiMum gur^te quasi mefyunhn^

k

BOOK IV.] BAPTISM A BUBIAL. 681

i3atvr<^ofAfyo<, baptized in their hed^ were such as delayed their baptism until their death* beds, because they believed it would take away all sin, and that there was no pardon if they sinned after receiving it; yet not daring to go out of the world without this great badge of Christianity, deferred it till they thought they were in danger of death; and since they could not without penl of hie be dipped, sprinkling was invented to serve the turn. For a like reason, as was said bef )re, they changed the mode of administration with respect to infants, when their Baptism was introduced, out of regard to their tender constitutions, especially in cold countries and seasons. This was the original of sprinkling, and sprung purely iirom the abuse of Baptism, and the want of a right subject: as by divine aid, shall be demonstrated in a particular sheet, impartially, and from undoubted authority.

One may with as much reason be said to be Buried, when day or earth is thrown upon his head only; as to be baptized, when water is poured upon his head or &ce: and if the one be no burying, it is as certain the other is no Baptism. And he that affirms, that sprinkling may represent or symbolically express the death. Burial, and resurrection of Christ, does at the same time speak without colour of truth, word of sense, and against all the reason in the world. As breaking of the sacramental bread, visibly betokens that Christ's body was broken; and as the pouring forth of the sacramental wine, represents the gushing forth of his blood; so the sacramental dipping in water, viz.. Baptism, represents his death and burial; and the coming from under the water, his resurrection, 1 Cor. XV. 2, 3, 4

METAPHOB. PARALLEL.

III. Burial precedes the resur^ III. The immersion of the party baptized^ rection, or raising of the dead body precedes lus emeraion, or coming out of the to a state of immortality. water; which symbolizes or answers to two

things; 1. The resurrection of Christ, 2. Our rising again to newness of life , ** Buried with him in Baptism, wherein ye are also risen with him," &c., as in the text.

INFEBSN0E6.

I. From the whole we may rationally conclude, that the administration of the great ordinance by sprinkling,) which comforts not with the literal nor metaphorical signification of the word, nor those great mysteries represented by it, viz., the death, Burial, and resurrection of Christ) is disorderly, and should be rectified.

n. It is a motive to excite us to admire and reverence the great grace and goodness of Christ, who hath given us such a visible symbol of his death, Burial, and resurrection; not only to confirm our faith, but also to prevent our being deceived by any seducing spirits.

ni. It is not to be wondered at, that such as deny the man Christ Jesus, but preach up the light within to be a Saviour, should reject these two great ordinances stated in the Scripture, viz.. Baptism and the Lord's supper, because such as deny the substance, are necessitated to deny the sign. Persons of this judgment may be easily confuted: for whenever the term Baptism is mentioned, and God or Christ represented as the Agent, it must be understood of the Baptism of the Spnit, in the sense before spoken of. Whenever Baptism is mentioned as the act of any apostle or minister of the Gospel, it denotes water-Baptism, because these have neither power nor commission to Baptise with the Spirit, and with fire. And whenever the Baptism of blood and suffering is mentioned, it must be understood of persecutors, or ungodly men, who murder, destroy, or afflict the godly; for neither God, without blasphemy, nor good men, without a wrong application of the term, may be said to Baptize that way. So that when we meet with the act of Baptism, as the act of a good man, we must of necessity understand it of water-Baptism, in the same method and mode of admdnistration, as was practised by the apostles and primitive Christians; and that being a positive institution, with respect to the subject and manner of administration, is not to be deviated from, upon any pretence whatsoever, unless we will suppose the laws of the Almighty to be in the power of man, so as that he may dispense at pleasure with them; which is not to be done without sufficient authority from God himself, which is no where to be found.

IV. If the laws of the great unerring Sovereign of all things ought to be observed without variation^ unless it be by his express direction: then we arc to conform exactly

to his order, in this part of the evangelical law, and to practise it no otherwise than he has prescribed, because it was so delivered to the saints.

y. We would caution all that would approach to this sacred evangelical ordinance, unless they be dead to sin, that is, such as truly and really hate wickedness, and the empty vanities of the world; and unless they have a prospect of, and long to have an interest in that never-fkding inheritance, promised by our dear Lord Jesus to his children; not to profane this blessed institution; because, if they want the due qualification of serious and converted souls, viz., faith, repentance, and good lives, they are hereby entitled, not real members of Christ, but hypocrites, and incur as great a hazard, as such do who eat and (Iriuk unworthily of the Lord's supper.

THE LORD'S SUPPER.

*' Fw I have received of the Lord, that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread," 1 Cor. xi. 23.

*' And when he had given thanks, he brake ity and said. Take, eai, this is my body which is broken for you : This do in remembrance of me,'* Verse 24.

The Papists affirm, that after the words which they call the words of consecration, spoken by tiieir Mass-priest, the bread is changed into the real body of Jesus Christ; and many of the blessed martyrs, in Queen Mary's days, were burned to ashes for denying this transubstantiation. Which absurd and monstrous conceit of theirs hath been learnedly confuted by many ancient and modem writers, so that it may be thought needless to add any thing here upon that account; yet that we may make our way the more plain to these metaphorical and figurative expressions used by our Saviour, when he instituted the holy sacrament of the Supper, saying, *' This is my body," something briefly we shall offer, in confutation of their pernicious doctrine; which may soon be done, for they con«> fate themselves, in saying, ^at the sacrament is a feast for our souls, and not for our bodies; now what is my soul the better, when I eat the very body of Christ ? Christ is eaten and received spiritually: " 'Whoso eateth my flesh, and dnnketh my blood, hath everlasting life," and I will, saith Christ, ''Raise him up at the last day," John vi. 54. Therefore the eating of Christ's flesh cannot intend the receiving of the sacrament of the Lord's supper: for if it did, it would be a very easy way for the vilest sinner to go to heaven. But to come directly to the business in hand ; either Christ spoke figuratively, when he said, " This is my body," or he did not ? And that the words cannot be taken in a proper sense, h evident; for it is impossible for words to express any thing more plainly, than that by this is meant the bread. It is said, that'' Christ took bread, and brake it, and gave it, and said. Take, eat, this is my body;" where this necessarily relates to that which Christ took, brake, and gave. And also the apostle saith positively thrice in a breath, that it is bread: *' As often as ye eat this bread," &c., 1 Cor. xi. 26. '* And whosoever shall eat this bread," John vi. 51. '' The bread whidi we break, is it not the communion of the body of Christ ?" 1 Cor. x. 16. Also the participation of the sacrament is called, " Breaking of bread," Acts ii. 46, and xx. 7, which Popish authors themselves understand of the sacrament. Now can any be so ignorant and foohsh, to believe it is Christ's proper and real body, which the Holy Ghost calleth so often bread, after it is blessed, &c.

Object. By this, some say of the Papists, is neither intended the bread, nor Christ's body; but in general, this substance which is contained under this species.*

Answ. " What do they mean ? Are there any more substances under those species, besides the bread first, and afterwards the body of Christ? Do not they affirm, as soon as ever it ceaseth to be bread, it becometh the real body of Christ ? Then surely if it be a substance, according to what they say, it must either be bread, or the body of Christ, or no substance at all."

Object. Christ's body is after the manner of a spirit, taking up no room, so that head, hands, feet, are altogether in the least cnunb of the host.

Answ. " In aiguing thus, as a learned man observes, they plead for the propriety of words, and destroy the propriety of things. How can they say it is properly a

* B«lhiniiin. de Eueh, L 8. r. 12.

body, which wants the essential properties of a body, which is to have quantity, and take ap room; take away this, and the body may properly be a spirit, for it is that only which difiTerenceth it from a spurit."

But farther, to show how idle and absurd it is to take our Saviour's words in a proper sense, we shall show tbat it is utterly against sense and reason, as well as contrary to Scriptare, as you have heard.

Krst, It is against sense. What greater evidence can there be of things, than what sense affordeth ? But if this which the Papists affirm, about the consecrated bread being the real body of Christ be true, the senses of all the world are deceived; for since the great arguments for Christianity, as all agree, were the words that Christ spoke, and the works which Christ did; now how could we be sure he did so speak, or so work, if we may not credit the reports of our eyes and ears ? This was St. Luke's great evidence of the truth of what he wrote, that it was delivered to him by eye-wituesses, Luke i. 1, 2, and St. John's: " What we have seen with our eyes, and our hands have handled of the word of life," 1 John i. 1. And St. Paul's for the resurrection, " That he was seen of Cephas, then of the twelve, then of above five hundred brethren at once,'' 1 Cor. i. 5, 6. Even Thomas's infideUty yielded to this argument, " That if he did thrust his hand into Christ's side, he would believe," John xx. 25. Christ judged this was a convincing argument, when the apostles thought they bad seen a spirit: '* Handle me, and see; for a spirit hath not flesh and blood, as you see me have," Luke xxiv. 39.

But now if after the words of consecration, there is under the species of bread, the nature and properties of flesh, then are the senses of the wisest of mortals deceived: and if our senses be deceived here, they are not, as a late author. Dr. Tilitson, observes, to be trusted in any other thing; no, not when they are most sure that we see father, or mother, or wife, or children. Can we be sure, " This is my body," is written in Matt, zxvi. 2i, Mark xiv. 22, Luke xdi. 19, 1 Cor. xi. 24? For maynotthose words be some other words ? Why should we trust our eyes ? What if we should tell the Papists, these words, " This is my body," are neither in this chapter, nor anywere else written in the New Testament, and grow confident of it, and tell them the words are, this is not my body; it is the bricl^ that were laid to build Babel, it is the gates of Solomon's porch: this is the shew-bread that Abimelech gave to David, the bottles that Abigail took from Nabal ? If they tell us, we are strangely deceived, and the sense of all that we can read will give it against us; may not we tell them as weU, when they say, this is the real body of Christ, when it is nothing but a wafer-cake, that they are strangely decehred, and that the senses of all, that can either see, taste, smell, or feel, will give it against them ? This being so, what reason is there for them to bum us, because we cannot see the bread to be Christ's real body, more than there is for us to kiU them, because they cannot see that it is the gates of Solomon's porch.

Secondly, It is against reason. And shall ^any conclude, that is any principle of the Christian religion, that is contrary to, and utterly against reason ? For it would make us believe things that are absolutely impossible, and gross contmdictions. Though some things may be above reason, yet they themselves confess no principle of rehgion can be against it.

Obj. But they say. We imagine many things impossible, that really are not so; and further intimate. If we can prove any real impossibilities, which this doctrine forceth them to believe, they will yield to us: for they with us condemn the Lutheran opinion, that Christ's body is every where, because it is impossible; and therefore expound those words, " I am the vine, I am a door," &c., figuratively, as we do, because it is impossible for him who is a man, to be a vine, or u door, &c. See Mr. Pool, p. 107.*

Answ. It is no less impossible for the bread to be Christ's real body. " Why might not the vine, as well as the wine, be by transubstantiation converted into Chrisfs real sub^ stance ? I think, saith Mr. Pool, the mother as good as the daughter. And especially since Christ saith, I am the vine, might not they have devised another transubstantiation, to make Christ's words good ?"

But to proceed to show how irrational and absurd their notion is, and what they hold, as you heard, that Christ's whole body is present in every crumb of bread, &c,y and yet do affirm, Christ's body is entire and undivided, and also believe it is really in heaven, in such a proportion or bigness as he had upon earth. Now then, saith Mr. Pool, accorchng

* See a book called Seripton Mysteries, p. 879.

to their doctrine, the same body of Christ is bigger than itself, and longer than itself, and which is worse, Christ is divided from himself. I know not what can be more impossibley ^

than to say, that all Clirist is at Rome, and aU at London^ and all in heaven, and yet not all in the places between.

Object. All this the Papists say, may be done by God's Almighty power.

Answ. Then by the same Almighty power, it is possible for any other man to be in many places: for it matters not that Christ should be invisible in so many places, and another should be there visibly; or that Christ is there in so little a bulk, and another must be in a greater. And if this be so, what monsters follow from hence ? Can any devise greater absurdities than they believe, if in very deed they believe what they say, and daily affirm ? Suppose now John to be by divine power at the same time at Borne, at Paris, and at London: wherever John is alive, it follows he must have power to move himself, or else no living creature. Then John at Eome may walk towards London, and the same John at London may walk towards Eome: and so they may meet, shall I say, the one the other, and you may be sure it will be a merry meeting; it were wortb enquiring, how long they will be ere they come together. Then again, at Rome all the parts of John may be excessively hot, and at London excessively cold, and at Paris neither hot nor cold. This is beyond all romances that ever were devised. Besides, John may be sorely wounded at Rome, and yet at London may sleep in a whole skin; John may be feasting at Rome, and fasting at London, in the same moment.

Object. You talk at this rate, because you measure God by yourselves, whereas he can do more tban you or I can do.

Answ. There are some things, which it is no dishonour to God to say he cannot do them, because they are either sinM, (so God cannot lie,] or absolutely impossible. God himself cannot make a man to be alive and dead at the same time; God cannot make the whole to be less than a part of it; he cannot make three to be more than threescore; he cannot make a son to beget his father; he cannot make the same man to be bom at several times, as Papist authors confess, and therefore in like manner he cannot make the same body to be in two several places, for this is not one jot less impossible than the other: but they must believe, Christ may have ten thousand bodies at one time, or so many as there are priests to consecrate die bread, and distinct congregations to celebrate the holy Supper/*

Object. These indeed are great difficulties to human reason, but reason is not to be believed against Scripture.

Answ. True, but this is their hard hap, this doctrine of theirs is against Scripture, aa well as reason, in as much as it is highly dishonourable to Christ, whose honour is the great design of Scripture. What a foul dishonour is it to him, to subject him to the wiU of every mass-priest, who, when he pleaseth can command him down into bread I And what a dishonour is it, that the very body of Christ may be eaten by rats and worms, and may be cast up by vomit, and the like, as Aquinas, affirms,* and that their church in her missals hath put this amongst other directions, that if worms or rats have eaten Christ's body, they must be burned; and if any man vomit it up, it must be eaten again, or burned, or made a relic ? And yet this is no more than their doctrine will force them to own; for if they will believe Christ's own words in one place, as well as in another, he assureth us, that whatsoever, without exception, ** Entereth into Uie mouth, goeth into the belly, and is cast forth into the draught," Matt. xv. 17.

Object. What dishonour is this more to Christ, than to have fleas suck his blood when he was upon earth.

Answ. Very great dishonour 1 For though in the days of his flesh it was no dishonour to him, as it was necessary for us that he sufiered so many indignities, and died, yet now being risen from the dead, " He dieth no more;" and it must needs be a great wrong, injury, and dishonour to him, to be crucified again, and be brought back to those reproaches which he long since left; and all this to no purpose, and without any profit to us. Again the Scripture approveth and useth tbis ai^gument, that his body cannot be in two places at one and the same time. It ib the angels' argu*

* SWm, jiMSf^, 8, jtr^ 3.

ment, " He is not here, he is risen/' Matt, xxviii. 6, plainly implying, that he could not be here and theie too. Or must we say, the argument used by the angels of God is weak or deceitful, that theirs may be strong and true ?

Object. Have we not many examples in holy Scripture, which show that Christ may be in divers places at one time ? Was he not in heaven when he appeared to St. Paul, Acts ix. 3. Paul saith, ** He was seen last of all of him," and yet he was not then in heaven ?*

Answ. What sight it was that Paul had of Christ, is not declared; however, it is evident it was a vision that he had of him, for so he calleth it: but that this proves the body of Christ to be in two places at once, doth not in the least appear. Stephen also saw Chnst; and if it should be granted, as some affirm, that he saw hu real glorified body, doth it follow, the body of Christ was then in two places ? The heavens might be opened, and his sight so strengthend that he might have a sight of the blessed Jesus, whom Stephen said he saw ** Standing on the right-hand of God," Acts vii. 56.

Object. The Papists say, Christ's real body is in the eucharist invisibly, and so the angels might mean, he was not tiiere visibly, when they said,'' He is not here, he is risen."

Answ. To this, saith Mr. Pool, If a man being sought after, should hide himself in some comer or hole of the house, and pursuers should ask for him, could any with a good conscience say, he is not here, because he is invisible ? None sure but a Papist, who is so well skilled in equivocation, would give such an answer. Our Saviour every where makes these two opposites, his being in the world, and going to heaven. John ziii. 1. The hour was come, that he should ** Depart out of this world unto the Father." It seems they could have taught him the art of going thither, and remaining here at the same instant. They have an excellent faculty, as he had, who said, since he could not give content in going, nor staying: he would not go, nor stay: for they know how a man may both go from a place and stay in it, at the same time. I know not what can be more plain, if they did not wilfully shut their eyes. Christ saith expressly, " Me you have not always with you:'' that is, his bodily presence; for as touching his divine presence, so he is always with his people unto the end of the world. Matt, xxviii 20. Besides, their doctrine destroys the truth of Christ's human nature. We read of Christ, ** He was in all points like unto us, sin onl;^ excepted." His body was like ours, and therefore impossible it should be in a thousand places at once, which according to their doctrine it is. This turns Chri^s body into a spirit; nay, indeed, they make his body more spiritual than a spirit; for a spirit cannot be in several places, divided from itself. The soul of man, if it be entire both in the whole, and in every part of the body; yet it is not divided from itself, nor from its body, nor can it be in two bodies at the same time, as aU confess; much less can it be in ten thousand bodies at once. Whenever any angel comes to earth, he leaves heaven. So that this quite destroys the truth of Christ's human body.

.Object. Much of what we say here, the Papists say, was true of Christ's body in the days of his infirmity; but when he was risen from the dead, then he received a spiritual body, as it is said ours shall be at the resurrection, 1 Cor. xv.

Anws. This is but a fig-leaf; for they ascribe these monstrous properties to Christ's body before its resurrection; for they say, the flesh and blood of Christ were really in the sacrament which the disciples received while Christ lived. Secondly, Christ's resurrection, though it heightened the perfection, yet it did not alter the nature and properties of his body, nor give it the being of a spirit: for after he was risen, he proves that he was no spirit by this argument, ** Handle me, and see: for a spirit hath not flesh and blood, as you see me have," Luke xxiv. 39. By this it appears, that their doctrine destroyeth the truth of Christ's human body; at least it destroys the main evidence of it against those who affirmed that Christ had only a phantastical body, namely, that he was seen, and felt, and heard; for the Papists say, that sense is not to be believed. Again this doctrine of theirs destroyeth the truth of Christ's ascension into heaven; for he is not ascended, if he hath not left this world, but is here in the sacrament. Nothing can be more dear, than that Christ did visibly and locally leave this world, when he went up into heaven. Acts i. 9,10. That beiDg once there, '* The heavens must receive," or contain '* him, until the time of the restitution of aU things," Acts iii. 21. And that at the last day he shall come visibly and locally from heaven, 2 Thess. i. 7. But that he shall come down a thousand times in a day,

* Sm a Popish Book called Tke PoHnuiure of the True (Mfch^ p« 162.

THE LOSD'6 SUPPBB.

[book it.

at the command of every mass-priest, or that he should have such power as to make the body of his Saviour, is such a dream as the Scripture speaketh not one syllable of» nor can any rational man believe it. Besides, their doctrine destroyeth the very essence of a sacrament, which consists of two parts, an outward element or sign, and the inward grace signified by it

These things bemg well considered, it is evident these words, " This is my body," are to be taken figuratively, i. e., this is a sign of my body, or this is the sacrament of my body; so tliat from the manner of the words spoken by Christ, there is no necessity to take them as the Papists do, seeing it is so frequent with the Holy Ghost to use metaphors in this kind; 1 need not name them, considering it js the subject of our present work. The seven kine are seven years; the sbven ears of com are seven years;'' the stars are the angels of the seven churches; the seven heads are seven mountains, &c. Christ is called a rock, a lamb, a lion, a door^ together with many other thmgs, which we have spoken unto. See the second bead of Metaphors, Similies, &c.

The saints are called sheep, branches, ftc. " The meaning of all this is," saith Dr. Preston, ** they are like such and such things; but yet it is the manoer of the Scripture-speech and therefore, saith he, it is not necessary these words should be taken in a proper sense, as they are by the Papist.*

Obj. " But," saith the worthy doctor, ''you will object; yea, but in a matter of this moment, as a sacrament, the Lord speaks distinctly and expressly;, there heusetbno metaphor, though in other cases he doth.

Answ.'' To this," saith he," I answer briefly: It is so far from being true, that.he usath them not in the sacrament, that there are none of all the sacraments but it is used, viz., in the sacrament of circumcision, " this is the covenant," &c. In the sacrament of the passover, which were the sacraments of the old law, the lamb is called the passover. In this very sacrament, to go no further, for instance, take but the second part of it, ' This is the cup of the New Testament in my blood:' here axe not one, but divers figures. The cup is taken for the liquor in it; the wine in the cup is taken for Christ's blood ; ' This is the New Testament,' dsc, that is, the sea|K>^ the New Testament." Here is figure, upon figure, saith Mr. Pool, and yet the PajMsts have the impudence to reproach us for putting in but one figure, which they confess the Holy Ghost frequently maketh use of. Wonder, 0 heavens I and judge, 0 earth, whether those men do not strain at gnats, and swallow camels, &c.

Thb openeth a way for us to our next work, which is to run the parallel concemiBg those figurative and metaphorical expressions of the Lord Jesus Christ, used at the institution of the holy eucharist. Matt. zxvi. 26,'' Jesus took tread, and blessed it, and brake it, and gave to his disciples, and said. Take, eat, this is my body."

I. Christ took Bread after he had supped, &c,

n. Christ blessed the Bread: ** he took the Bread, and gave thanks."

III. Christ brake the Bread. Com, we know, is bruised, or ground in a mill, that so it may become meet Bread for our bodies.

rV. Christ gave the Bread to his disciples: "He took Bread, and blessed it, and brake it, and gave it to his disciples."

V. The disciples took the Bread. Note by the way, it is called Bread when Christ took it, it is called Bread after he blessed it, and it was Bread the disciples took.

I. This, in the judgment of some divines, notes God's choosing or taking Christ from among men, to be a sacrifice for our sins.

n. Christ sanctified himself; he was set apart to that glorious work and ofllce he came to do,

lU. Christ was bruised or pierced for our sins he was broken as it were in the mill of God's wrath, which was due to us for our sins, that he might become meet food for our souls; " It pleased the Father to bruise him," Jsa. liii. 10.

lY. Signifying not only his giving himself for us, but his giving himself freely with alibis benefits to us.

y. Which holds forth our taking or accepting of Christ the Bread of IJfe, as the only food of our soul.

* Dc iyffiMiaiths9siBl'iQaBftortioM,pb478.

BOOK IV.]

THE LOBD'a SUFPEB.

637

ItEtAPflOB.

PABALLEL.

VI. The disciples ate the Bread. Bread will do us no good, unless it be taken and eaten,

Vn. Bread is the stay and staff of man's natural life: " I wiU break the staff of bread," Ezek. iv. 16. It is that which preserves the life of tiie body,.

YIU. Bread is the best of earthly blessings; hence in Scripture it is sometimes put for all good tilings^ Isa. Iv. 1, 2.

YI. Unless we receive Christ by a lively faith, and feed upon him, that is, fefbh all our comforts from him, relying wholly by &ith upon him, he will avail us nothing to eteinal life; ** Unless ye eat the flesh of the Son of man, and drink his blood, ye have no life in you," John vi. 53.

YII. Christ is the stay or staff of the life of our soub: ** When Christ, who is our life, shall appear," Ac., Col. iii. 3. Christ preserveth the life of our inward man: '* Because I live, ye shall live also."

YIIL Christ is the bestandehiefestblessingthat ever God gave to his people; he comprehends all other good : he that hath Christ hath every thing. ** AH things are yours," 1 Cor. iii. 22. Why so ? because they had an interest in Chrbt, Chris{ was theirs. Hence he is called the " Chiefest. among ten thousand," Cant. v. 10. . I^ Bread is of a satisfying u&* IX. Christ received by &ith, most sweetly fills ture ; hence God saith, " He wUl and satisfies the soul of a believer. '* He that

eateth of the Bread of-life, and drinketh of the water of lafe^ shall hunger or thirst no more,'' John iVt 14 Such have what they desire.

X. The Lord Jesiis, like a seed of corn, Was sown, and did die, that so he miaht not remain alone, in the perfect enjoyment of uimself, but for great increase, viz., to raise up with him all his elect; he was content, when his hour was come to yield himself up to death. He died, and rose again, and thereby bringeth forth much fruit. All that ever were, or shall be quickened, and raised out of a state of death by sin, were, and shall be quickened by the death and resurrection of Christi Such hath been the fruit of the preaching of Christ crucified, that multitudes of sinners thereby through the Spirit have been converted to God, whence also hath sprung forth a seed to serve him, whom he hath accounted to the Lord for a generation; of all which he will not suffer .one grain to be lost, but will raise it up at the last day.

A parallel much like this might be run, in respect of the cup or spirit of the wine* See Wine.

satisfy his poor with Bread."

X. Bread is made of seed, or Com, which before it riseth, or becometh fruitful, or yields increase is sowed, and dies. " Verily, verily, I say unto you, except a com of Wheat fall into the ground, and die, it abideth alone; but if it die, it bringeth forth much fruit>" John xii. 24.

L The apostle saith, '< That what he received of the Lord Jesus, he delivered to the saints: how the Lord Jesus, the same night in which he was betrayed, took Bread, and blessed it," &c. *' And iu like manner took the Cup, when he had supped," &c., 1 Cor. XL 23—25. From whence we infer, that whatsoever we do in the worship of God, we must see we have a command from. God to warrant our practice, and also exactly to do it according to the pattern he ham left us, or directions ho hath given us; we must not add to, nor diminish from, nor alter any thing ofthe words of the institution; if we do, God will not hold us guiltless.

U. This rebukes the Papists, who deny the people the holy Cup of our Lord, and give the sacrament, or holy ordinance, only in one kind, when notlung is more clear, than that Jesus Christ gave his disciples the Cup, as well as the Bread.

Quest. Why did Christ institute this holy ordinance, and give it to his disciples, the rery night in which he was betrayed ?

Aosw. I. To strengthen their faith in an hour of temptation, that was just at the door, and ready to come upon them. When is a cordial more neceasaiy, than when the patient is ready to £Eunt, and Ins spirits fail ? Christ saw what a sad qualm was coming upon his poor aaints, and therefore gives them this soul-reviving cordial, to bear up their spirits.

2. Because the last words of a dying friend are mostly kept in mind, or tokens of love given by him are chiefly borne in remembrance.

Quest. Who oight to partake of the holy Eacharist.

Answ. 1. None but such who are true converts, or who sincerely believe in the Lord Jesus Christ; for this is an outward sign of an inward grace received. Those who have not spiritually received Christ by faith, ought not to come to the holy Supper of the Lord.

2. It appertaineth to none, but such converts as are baptized. " Those that received the word were baptized; and they continued in the apostles' doctrine and fellowship^ in breaking of bread, and prayer," Acts ii. 40, 41, 42. We read of none that received the Lord's Supper, but baptized persons.

3. Such who are fallen into any gross and scandalous evil, and under suspension of sentence of the Church, ought not to partake of the holy Supper of the Lord, until they have repented, and given satisfieuition to the Church, and are received again into fellowship.

4. Those who cannot 4iscem the body of the Lord broken, so as to look unto and behold Jesus Christ crucified for them, but eat it as common bread, ought not to come to this ordinance; such, amongst others, if they come, are unworthy receivers.

' Quest. What is required of persons who come to partake of this holy ordinance ?

Answ. They ought to examme themselves; it requires due preparation, which doth consist in these four or Ave particulars:

1. A sincere confession of these sins, which we And out upon diligent search and examination.

2. Godly sorrow for the same, manifested by puttmg away the filth of the flesh. We must come with clean hands, and a pure heart.

3. We ought to forgive those who have offended us. Christ conmiands us to be recon*> ciled to our brother. The apostle exhorteth us to lay aside all malice. We must not " Keep the feast with the leavened Bread of malice and wickedness/' 1 Cor. v. 8.

4 Faith in the death and blood-shedding of Jesus Christ. 5. We ought to do it in remembrance of his death.

{i

1 .^ With an aflectionate remembrance. The sight of our eyes ought to aflect our hearts [2.) A sorrowful remembrance, in contemplation of what our sins brought upon our

dear Saviour: they were the thorns, as I may say, that crowned him, and the nails that

fastened him to the cross.

r3.) With a sin-loathing and self-abhorring remembrance.

4.) With a thankful remembrance. Though we have cause of sorrow, considering the nature of our sin, and horrid evil thereof; yet there is great cause of joy and thanksgiving, to behold a Saviour, who in bowels of love died to redeem and save us from them.

Quest. How may a Christian, with much comfort, upon examination, receive the Lord's Supper ?

Answ. 1. If there be no sin in thy heart or life, which thou regardest, or dost allow thyself in, bearest with, or connivest at

2. If thou dost loathe sin, as well as leave it; when it is not only out of thy conversation, but out of thy afiection also. To hate and loathe sin, is more than to leave it; persons never willingly leave or forsake what they love.

3. If thou canst say in truth, that thou wouldest be made holy, and dost labour after it, as well as to be made happy; to be thoroughly sanctified, as well as to be saved; live to God here, as well as live with God hereafter; to have sin mortified as well as pardoned.

4. If Christ be most precious to thee, and hath the chiefest room in thy heart. If upon trial thou findest these things are in very deed wrought in thee, thou mayest with much comfort come to the sacrament.

Quest. Of what use is the sacrament of the Lord's Supper ?

Answ. 1. It shows the horrid nature and evil of sin, in that nothing could expiate it, nor satisfy the justice of God, or make a compensation for it, but the blood of Jesus Christ

2. It shows the wonderful love of God to poor sinners, in giving up his own dear Son, to die the cursed death of the cross for us*

3. It shows the wonderful love of Jesus Christ, who freely liud down his life for our sakes. " Greater love hath no man than this, that a man lay down his life for his friend;" '' but Christ hath laid down his life for us, when we were enemies to him by wicked works," John. XV. 13, Rom. v. 8—10

4. It tends to increase our love to Christ, and our faith in him.

5. It shows us that Christ is our Life, and how and by what means we come to be saved.

6. It seals the covenant of grace to us, giveth us, in the right lise of it, much assurance that Christ is ours.

7. There is a mystical conveyance or communication of all Christ's blessed merits to our Souls through faith held forth hereby, and in a glorious manner received, in the right participation of it.

8. It may animate and encourage us to suffer martyrdom, when called to it, for his sake

CHRIST OUR PASSOVER.

*' For Christ our Passover is sacrificed for us,** 1 Cor. v. 7.

Thb Passover, or Paschal Lamb, being a most eminent type of the Messiah, of which see our sacred Philology, in the chapter of sacred Rites, where yon have the reason of its typical and metaphorical representation, we shall here run an apt parallel betwixt that illustrious type, and the most holy Antitype.

TYPE. PARALLEL.

I. The paschal Lamb must be L Shadowing forth the perfection and innocen-

without blemish, entire, whole, cy of Christ, in whose lips was found no guile;

sound; not blind, nor broken, nor *'As a Lamb, without blemish and without spot."

sick nor bruised.

U. He was to be a year old. n. Signifyingthe experience Christ should have

of our miseries, whereof even a day's continuance

yields sufficient proof; as also the perfection of Christ in like sort: and that in iulness of

time he should come and suflfer; a year being a perfect revolution of the sun's course. Guild.

m. It was to be taken out of HI. Christ was taken from among mankind:

the flock. "Forasmuch then as th;s children are partakers of

flesh and blood, he also himself likcfwise took part of the same," &c. Heb. ii. 14. IV. It was to be separated from lY. Christ was separate from sinners, the flock.

y. It was to be slain, and that y. So Christ died, saith Mr. Ainsworth, in that in the evening. season viz., in the evening of the day: also in

the evening of time, in the latter age of the world.

yi. The blood was to be sprink- YT. Signifying, that Christ's blood must be ap-led on the lintel, and door-posts, plied by us; and where Christ is received, and the that the angel seeing the same, soul sprinkled by faith, sanctification outwardly might pass by, Exod. xii. 7. will appear in the practice of the life, 1 Cor. i. 30.

yn. The Lamb was to be roasted VII. Signifying, saith Mr. Guild,^ the agony with fire, ver. 8. of Christ in the garden, and the wrath of his

Father, which he did endure both in soul and body. It was a sign either of the Spirit of God, which is compared to fire, through wbich Christ offered himself; or of the fire of God's wrath, which he suffered when he was made a curse for us, Heb. ix. 14.

yni. It was to be roasted with ym. This signifies our full communion with head and legs, and the appurtenances Christ, whole and undivided. 1 Cor. xiii. Gal. ii. thereof; that is, it must, be roasted 20. all whole, not cut in pieces.

* ■ ■■ !■ M l . ■ III .. »■ »

* HotM UnTeiled, p. 62.

(540

OHBISt CUB ^ASSoVElt.

[boOK IV.

TYPE.

DC. No bone of the Lamb was to be broken.

X. The Lamb was to be eaten.

XI. It was not to be eaten raw, ver. 9.

Xn. It was to be eaten all, and with unleavened bread.

Xm. It was to be eaten with bitter herbs.

XIV. It was to be eaten in every family, and each funily to this purpose had a Lamb.

the faithfiil; yea, each particular soul^

XY. The house was to be prepared.

XVI. If the house was too little, the neighbour's house was to be assumed ; yea, the strangers were to partake, if they were circumcised.

XVn. They vrexe to eat it with their loins girded.

XVUI. They were to have their shoes on.

XIX. They were to eat it in haste. The original word signifies to haste away, as with fear and amazement.

XX. LasUy, in that the blood of the Lamb was first qprinkled on them,

5?YPE.

I. The Passover signified Christ was to come.

n. The Passover only fed the body.

III. The Lamb being slain and eaten, perished, and nothing of it remains.

IV. That was a type or shadow.

PARALLEL.

IX. Os nullum Ulius Agni jrangi vohiU Deut, &c. It signifies, that not a bone of Christ should be broken, as it were prophesied of him.

X. Christ is spiritually to be received, and fed upon. *' My fiesh is meat indeed," &c., John vi. 55.

XI. Noting, that we should be well prepared, when we come to the sacrament Guild.

XII. Signifying, that in Christ nothing is unprofitable, or to be rejected; and that we ou^t to eat with the unleavened bread of sincerity and truth.

xm. Which typified forth the bitter sorrows and sufierings of Christ; and that we should eat our Passover with a sense of, and bitter sorrow for our sins, wherein we were captivated.

XIV. Showing the unity that ought to be among God's people, they b^ng all fellow commoners in, and partakers of the privileges and blessiDgs of Christ. Every Church and fiunily of

hath a whole Christ.

XV. To signify how we should prepare our hearts, 1 Cor. xL 28.

XVI. To signify, first, the superabundant virtue of Christ's death, for the house may be too little for the Lamb, but not the Lamb for the hoose; as also the sweet communion of the saints in love, the joyful vocation also of the neighbour-Gentiles, and their admission into the fellowship of the faith, being inwardly circumcised, &d

XVn. This Signifies the girding the loins of our ndnds with justice, strength, and verity.

XVIII. This was to figure out the preparatioii of the Gospel of peace, wherewith our feet should be always shod.

XIX. They that come to Christ, must be ready to walk in the way of salvation, with the staff of true fjEuth in their hands; as strangers and pilgrims, to make a daily progress towards the land of everlasting happiness.

XX. It shows, that first Christ was made a sacrifice to God, and then a sacrament tojos.

BISPAEITT.

L Our Passover shows he is come, and hath been crucified for us.

II. Christ spiritually feeds the soul.

III. But Christ, though he was slain, and became thereby spiritual food for our souls, yet he is no whit impaired thereby; but livethand abideth for ever in perfect bhss and happiness, and ro-maineth as perpetual nourishment to his chosen.

IV. Christ is the Antitype and substtiice of it.

lyVEBENCBS.

God gave special charge to the Israelites, concerning their eating the pasaover; He was greatly provoked by the neglect of it. " But that man that is clean, and is not on a journey, and forbeareth to keep the passover, even that a man shall be cut off from his people,** Ac, Numb ix. 13. What then will become of them who refuse to come to Christ, and eat of this spiritual passover ? Also it may stir up such sincere and godly souls to look

about them, and cause them to tremble, who live in the groat neglect of coming to the holy Supper of our Lord. Surely tliere is as good ground and reason ibr you to obey the Lord Jesus in this ordinance, as tiiiere was for Israel to obey Moses in keeping the passover: nay, I may show much greater.

1. From the oonsideration of what the one was a sign of* and what the other showa forth^ and is a sign of.

2. From the consideration of the excellency of Christ, whose law this is, above Moses, who received that law, and delivered it to Israel.

3. From the threats that are denounced against those who refuse to hear Christ in whatsoever he shall say to them. *' If the word spoken by angels was steadfast," &c, **lt they escaped not, that refused him that spake on earth; how shall we escape, if we turn away from him that speaketh from heaven ?"

And for further motives connder,

1. The strict and positive injunction of Chcist, t* Do this in remembrance of me.*' He that said, " Do not steal, do not commit adultery," &c., " Repent, believe, pray always, be holy," Ac, said, " Do this," &c.

2. It is a perpetual ordinance, till Christ come the second time. Paul received it firom Christ, after his coming in Spirit according to his promise, &c. And the primitive saints continued in it after that time likewise; therefore the coming he spake of, must intend his second coming at the last day.

3. Consider the great need there is to remember Christ's death, and of those profitable instructions and blessings comprehended in this ordinance.

4 Is not the neglect of a known duty a great sin ?

5. Is not this in effect to set light by Christ, and to cast contempt upon his commands, and in effect to say there is no need of them ? What signifies, say some, the eating a little bread, and drinking a little wine ? Wilt thou take upon thee to teaeh Christ, and exalt thy own wisdom above his, who is the most wise God ?

6. Consider how faithful and ready the saints in former ages were, to walk in the com* mandments of God; and is it not left upon record to their everlasting commendation ? " Moses did all things according to the pattern showed him in the mount," &c. "Zacha* riah and Elizabeth walked in aU the commandments of the Lord blameless."

7. Dost thou know what spiritual blessings thou losest by thy neglect hereof? is not loss of communion with Christ a great loss ?

8. Is not universal obedience a demonstration of grace ? '^ Then shall I not be ashamed, when I have respect to all thy commandments," Psal. cxix. 6. "If ye love me, keep my commandments," John xiv. 15.

9. Win not the thoughts of a wilful neglect of known and indispensable duties, be bad death-bed companions ?

10. This preacheth the Gospel to the very sight of your eyes; is it not necessary to make use of cdl means God hath ordained for your establuhment in the truth of the Gospel ?

11. Will not omission of known duties exclude men and women the kingdom of heaven ? read Matt. xxv. Is it not for sins of omission, that Christ will condemn and sentence many souls to eternal burnings in the great day ?

2 T

METAPHORS, ALLEGORIES, SIMILES,

TYPES, ETC.

bilahxg to thb

HOLY ANGELS OE GOD.

AHB THB

SOUL AND SPIRIT OF MAN.

Wherein the Nature, Order, Office, and Ministration of AngeU is opened.

The creatures of God are divided into invisible and visible: the invisible are spirits affv(Aarot, asomatoi, without bodies; and by them we understand angels, because being in their nature incorporeal, they cannot be seen by human eyes. The visible are whatsoever things have existence in the vbible world, whether simple or mixed bodies. In what notions metaphors are taken from good and evU angels, see our sacred Philology, book i. p. 99.

1. Angels then in their natures are spirits created of God.

2. CaUed ministers or Angels, to show their office. Take Mr. Ainsworth's description of Angels, Gen. xvi. 17.

** Angels, so named of the Greek ayytkas, Angelas, in Hebrew "i^Maleac, by interpretation a messenger or legate, one sent and employed in any work, whether of God's or man. And those sent of God were sometimes men, as Haggai is called the Lord's angel, or messenger. Hag. i. 13, and John Baptist, Matt. iii. 1, and generally the Lord's priests under the law, Mai. ii. 7; and Christ's ministers under the Gospel, Rev. ii. 1. * Unto the Angel of the Church,' &c., that is, the minister or pastor of the Church. But in special, Angels are those heavenly spirits, and fiery flames, that' are wise, ' Excel in . truth,' Psal. ciii. 20. ' Which are all ministering spirits, sent forth to minister unto them who shall be heirs of salvation,' Heb. i. 7,14 The Hebrew doctors' opinion of Angels is, that they are essential forms, created without any material substance or body. And whereas the prophet says, he saw an Angel like fire, and with wings, &c. It is also spoken of prophetical visions, and by way of dark parables. Also that the Angels are lower and higher one than another; it is not ia the highness of place, as when one man sits higher or above another; but as we speak of two wise men, which excel one another in wisdom, that that man is higher than this. Likewise that there are ten names that angels are called by, aud accordingly ten degrees of them; and the tenth, called men, are the Angels which spake with the prophets, and appeared to them in visions, for which they are called men, as Maimon, showeth in Misneh Jesudei Hatovah, chap. ii. That there are ten degrees of angels, the Holy Scriptures show not; but degrees there are, as the apostle mentioneth. Bom. viii. 38, Col. i. 16, ' Angels, principalities, powers, thrones, dominions, &c, " Howbeit, we are warned not to intrude into those things wliich we have not seen,"* Col. ii. 18. Sometimes the word Angel is given to Christ himself, who is the Angel of the covenant, and the Angel of God's face or presence, Isa. Ixiii. 1. " In whom God's name is," Exod xxiii. 21. Thus Ainsworth. And in another place he saith, " That one of the two Angels that appeared to Abraham was Jesus Christ, whom Abraham called the Judge of all the earth, G«n. xviiL 2, 25, who is called Jehovah."

It is the opinion of some of the learned, that every particular saint hath an Angel to take care of him; which they gather £rom that passage, " Take heed ye despise not one of these little ones, for I say unto yon, that in heaven their angels always hehold the face of my Father," &c., Matt, xviii. 10. And from that in Acts xii. 15, " Then said they, . it is his AngeL" But others rather conclude, that the saints have many Angels to watch over them, and contmually to minister to them. That the godly are under &e guardianship of the holy Angels, is not doubted or questioned by any worthy writer.

THE HOLY ANGELS COMPARED TO WATCHERS.

cc

/ saw in the visions of my head, and behold a Watcher^* Dan. iv. 13.

This maUeris by the decree of the Watchers, and the demand by the word of the Holy

Ones;' Verse 17.

HETAPHOB. PARALLEL.

1. A Watcher, or Watchman, im I. Angels are not subject to sleep, as men ports such as sleep not, or but little; are: they always are awake, beholding the evil their business is to watch, which and the good, hence said to be " Full of eyes;" they cannot do uidess they keep them Ezek. i. 18.

selves awake.

n. Watchers import such as have II. Angels have a great charge committed to a charge committed to them, of great them, they are employed about great and weighty importance, which they are continu- afiEairs; and that, first, in reference unto Qod; ally to look after. The Apostle secondly, in reference unto saints; thirdly, in re-speaking of the care of ministers, ference unto wicked men. saith, " They watch for your souls,'' First. In reference unto God. &c., Heb. xiiL 17. 1. They are his courtiers, attending upon him

continually for his honour, and to set forth his magnificence. '' I saw the Lord sitting on his throne, and all the host of heaven standing by him, on his right hand and on his left hand," 1 Eingsxxii. 19.

2. They wait for his word, an& do receive commandment from him.

3. They oft-times declare God's mind and will to men. Thus they were employed to give the law on Mount Sinai, and to reveal (jod's mind t6 Abraham, to Hagar, to Lot, to Elijah, to the Virgin Mary, to the shepherds, to the apostles, to Philip, to Pad, to John, &c., Acts vii. 33, Gen. xvi. 7, and xix. 12, 2 Kings i. 3, Luke i. 26, ks^A x. 3, L 10» viiL 26, and xxvii. 23, Rev. i. 1.

4. To govern the kingdoms of the world; for it is not to be doubted, but God m f^y^ use of them' upon this account. Hence they are called princes, yea, glorious princes, and are much above the kings and potentates of the earth, Dan. x. 43, Ecdes. v. 8.

5. They are God's warriors, to execute his decrees whether of mercy, as 2 Kings vi. 17, or of judgment, 2 Sam. xxiv. 17, 2 Kings xix. 35, Rev. xvi. 7.

6. They are continually employed in praising of God, crying, "Holy, holy, holy, is the Lord of Hosts," Isa. vi. 3, Rev. iv. 8, and vii. 11, 12.

Secondly; In reference to the Church and people of God, they have a great charge committed to them, and much business and work to do. " He hath given his angels charge over thee, to keep thee in all thy ways," Psal. xci. 11.

1. They are as nurses, to bear up and keep the godly from hurt: " They shall bear thee up in their hands, lest thou dash thy foot against a stone," Psal. xci. 12.

2. They are as stewards, to provide for the godly in their need. How graciously was ** Elijah fed by Aagels, with a cake baked on coals, and a cruse of water, when he was faint, and ready to die!" 1 Kings xix. 4—6.

3. They are employed as physicians, as appears by that passage, John v. 4.

4. As comforters in trouble. How sweetly was poor Hagar comforted by an Angel, when she said, " I wUl not see the death of the lad I" Gen xxi. 16, The like was the prophet Isaikh, Isa. vi. 6, 7. Nay, our blessed Saviour refused not to receive comfort from the angels who ministered to him, when he was in his bloody agony in the garden, Luke xxii. 43.

2x2

5. They are employed as soldiers to guard them; hence called God's host, Psal. 7, 2 Kings vi. 17.

6. They are encouragers of the saints in their duties; and the Angel said unto Elijah, '' Go down with him, be not a&aid," &c, 2 Kings i. 15.

7. They are employed to rescue, and put the godly out of danger; as appears in the case of Lot. So concerning Daniel, when he was in the lions' den, the Angels shut the mouths of the lions, so that they did Daniel no harm. The Angel of the Lord opened the prison door, and brought Peter forth, and deliyered him out of the hands of his enemies. Gen. xix. 16, Dan. vi. 22, Acts v. 19.

8. As prophets and instructors, to teach the saints. '* And I heard a man's Voice be* tween the banks of Ulai, which called, and said, Gabriel, make this man understand this vision, &c. And he said, 1 will make thee know what shall be in the last day," Sec, Dan* viii. 16, and ix. 22; They open and reveal hidden mysteries to the saints.

9. They rejoice with the godly at the conversion of sinners; " Likewise I say ttnto you, there b joy in the presence of the angels of God in heaven, over one sinner that re« penteth," Luke xv. 10.

10. They have a charge to convey the souls of the godly, when they die, through the territories of the prince of darkness, viz*, the air, and carry them safe to heaven. *' And it came to pass that the beggar died, and was carried by the angels into Abraham's bosom," Luke xvi. 22.

11. To gather all the elect together at the last day.

12. To separate the evil from the good, the chaff from the wheat. " So shall it be at the end of the world, the angeb shall come, and sever the wicked from the just," Matt, xiii. 49.

Thirdly: they have a charge committed to them, m reference to wicked men.

1. To blind and infatuate them, that they cannot see how to effect that mischief they would otherwise do.

2. To stop them in their career, that they cannot pursue their wicked purposes and designs; as appears in Balaam's case. Numb. xxii. 26.

3. To destroy and cut off the ungodly, when they combine against the Church. One Angel smote in the camp of the Assyrians a multitude of men, 2 Kings xix. 35.

KETAPHOB. PARALLEL.

m. Watchers give warning of in. So the Angels gave warning to Abraham approaching dangers. and Lot, of the approaching judgment that fell

upon Sodom and Gomorrah, and ^e cities about them. Gen. xix.

lY. Watchers' are very useful, lY. Angels are a great blessing to the church

and oftentimes made a great bless- and city of God, and every particular member ing to towns and cities; many im- thereof. How secure was the prophet, whiUt he minent da:igers by their means have had those fiery chariots .and horsemen round been prevented. about him I

Quest. But some may say, why doth God in the preservation of his people make use of the ministration of Angels ?

Answ. Not for any necessity. He is aU-suflicient of himself to do all things for them: but to declare his abundant love to, and care for his children, in making more excellent creatures than themselves to be their keepers.

Object. But God's people often &11 into danger, and many inconveniences; how then are they attended and kept by angels ?

Answ. They are deUvered by them from many evils and dangers that they know not of: for as we have many devils about us, continually to do us mischief; so we have a multitude of blessed angels continually about us, to keep and protect us, Psal. xci. 11.

2. If at any time God's children &11 into danger, it is because they are out of their way, or rather God's way, and then the good A]\gels have no charge over them.

3. If they suffer in the custody of the Angels, it is that they may be exercised, tried, and made better thereby: for the angels keep them from evil, or keep them in evil, and at last deliver them out of evil; so that they are made gainers by all, according to that promiiBe, Rom. viii. 28.

METAPHOB. PAB ALLKL,

Y. Watchers or watchmen go V. Aogels go ahout, or rather fiy up and

up and down to see what the state down in the earth, to see what the state and and condition of things is ; they condition of God's people more especially is. take strict observation of persons and Hence they are said to have wings,'which denote things. their swiftness in their work. "We have walked

to and fro through the earth, and behold, all the earth sitteth still, and is at rest,** Zech. i. 11.

INFEBENGES.

I. What infinite grace and &voar doth God manifest to bis poor people, in giving his angels snch a strict charge over them, and to cause such glorious creatures to watch and keep them day and night ?

n. What honour sJso hath God conferred on lus diildren hereby ? every believer hath greater attendance, yea, a more glorious retinue, than the mightiest prince or monarch in tiie world.

THE HOLY ANGELS COMPABED TO THE MORNING-STAES.

*' When the Mcmfng-Siara sang together^ &c.. Job xxxviii. 7.

Stabs are taken two ways: first, Properly, secondly. Metaphorically.

Some understand by Stars in this place, the Stars which God hath set in the firmament of heaven, or Stars in a proper sense; others, as Mr. Caryl on Job xxzviii. page 81, observes, the holy Angels, which, saith he, he may be called Stars, or Morning-Stars, by a Metaphor, &c. ^

METAPHOB. PABALLEL.

L Mobning-Stabs are full of I. Anoels are very beautiful creatures, their beauty, bright and glorious. glory is wonderful. Hence Stephen's &ce was

said to be as it had been the face of an Angel Acts vL 15; and very beautiful persons are said to resemble or seem like Angels. Though they have not a visible bodily beauty, yet they have a better beauty than any body.

II, Morning-Stars give light; they n. Angels are not only very beautiful crea-aie not only beauti^, but shining, tures, but also full of light. We read of an The chief Morning-Star, called Luci- Angd in the Eevelations, that the whole earth fer, signifies a light-brii^. was lighted with his glory. This shows that An-

gels are very glorious and shining. Though I understand that is not spoken of a proper Angel; yet it shows that Angels are full of light, and therefore called Angels of light.

in. Stars are guides to mariners, in. Angels are and have been as guides to the by which they know how to steer a saints, and spiritual mariners. They guided or right course. gave direction unto Lot, to escape the flames of

Sodom; and led Peter out of prison, and thereby saved him from imminent danger. Abraham told his servant,. God would send his Angel to guide, or prosper his way. Gen. xxiv. 40.

THE HOLY ANGELS CALLED THE SONS OF GOD.

'' There was a day when the Sons of God came and presented themselves before God^** 3^^ " And all the Sons of God shouted for joy,'' Job xxviii. 7.

The Chaldee paraphrase is express, that the €ons of God here are the Angels: •* The armies of Angels shouted for joy." And the Septuagint (as Caryl observes, are as clear for it, saying, " When all my Angels sung for joy." To this do most expositors agree.

THE HOLY ANGELS CALLED THE SONS OV OOD.'

[book IV.

Object. But some object that passage of the apostle, " To which of the Angels said be at any time, Thou art my Son ?"

Answ. 1. Angels are not the Sons of God, as the Apostle there expresseth, i. e.^ as Christ is the Son of God, viz., by eternal generation. For so, ** To which of the Angels said he at any time, thou art my Son, this day have I begotten thee?" Jesus Christ is the Son of God from eternity.

2. Angels axe not the Sons of God by regeneration, nor by adoption, as believers are. The holy Angels need not regeneration, they never fell from their first estate. Christ is not to them a Eedeemer for their restoration, but only a Head for their confirmation.

But why Angels are called Sons of God, will appear in the following parallel.

METAPHOB.

I. A Son is the ofi^pring of the fother.

n. A Son is greatly beloved by the father.

in. Sons attend, honour, and wait upon their father; they are about his table, and at his command.

IV. Sons.are greatly dignified; they are near to their father, and have great power and authority in the fitrnUy.

PABALLEL.

I. Angels are the offspring of God; Adam was called the Son of God by creation; so may the Angels, because created by God.

n. Angels are gi^eatly beloved of the Almighty.

m. Angels wait upon God, they stand about his throne and are always ready to obey his command, and seek his glory.

V. Sons serve their fiither cheerfully, willingly, and readily; they obey not as slai^ or servants.

YI. Sons are like their father; they have some resemblance of him in nature and qualifications.

IV. Angels are greatly dignified; they are very near to God, always beholding his fiice, and are mighty in power. Mr. Caryl saith, they are called Sons of God because of power, being called principalities, and powers, &c,. Matt, xviii. 10.

y. Angels serve God with abundance of cheerfulness and willingness; they go about their work with a filial or Son-like cheerfulness and delight. YI. Angels have some essential likeness to God. God is a Spirit, and mco^oreal; the Angels are spirits in their nature, and incorporeal. Though the difierence between God and them is as great

as can be conceived in this respect; God is the creating Spirit, and they are created spirits;

God is an infinite Spirit, they finite spirits: yet the Angels bear, as the learned observe,

some resemblance to God in Uieir essence, as well as in ti^eir qualification, and may in this

respect be called the Sons of God likewise. YIl. And lastly, Sons imitate YII. Angels imitate God in mercy, in love

their Father. " Do good to them that and compassion, as also in their good works;

their ways being all holy, just, and good, pure and righteous; and showing much kindness and tenderness to the children of men. They doubtless are patient towards the froward and undeserving mortals; they are of most excellent natures and dispositions. No creatiures do imitate God so plainly and fully as they do; and from hence they may be called the Sons of God.

hate you," saith Christ, "that you may be the children of your Fattier which is in heaven:" That is, imitate God, as some children do their fa* thers; carry it towards evil men, as God doth; and this will be an evidence that you are the Sons of God, and he will honour you with the title of his Sons.

INFERENCES.

This may teach us how to carry ourselves towards God, our Father. We should labour to l<e Hke the Angels. Our Saviour hath taught us to pray, " That the will of God may be done on earth, as it is done in heaven," Matt. vi. 10. We who are God's Sons on earth, should imitate the Sons of God in heaven. We should serve God as cheerfully, and * with the like alacrity oi heart as tlie holy Angels; and labour not only to imitate the Angels, and be like them, but also to imitate God himself; for he hath set himself before us, for our direct and immediate example, Matt. v. 48.

And hereby God will not be ashamed to be called our God ; he will not grudge us the honour and title of Sons, which, as it appears by this, is a most glorious dignity and privilege, even such an one is conferred upon the holy Angels of heaven, &c.

THE HOLY ANGELS COMPARED TO AN HOST,

OR ARMY.

" Jacob wetU <m his way, and the AngeU of God met him," Gen. xxxii. 1. *' And when he saw them, he said, this is God^s Host: And he called the name of that place Maha-, naim, tliat is, two Hosts or camps, verse 2.

'^ And suddenly there was with the Angel a multitude of the Heavenly Host, pratsiny Goi," &c. Luke u. 13.

Angels, so name of the Greek, oyytXof, Angelos, in Hebrew Maleae, messenger or legate, one sent or employed in any work, are in these Scriptures called God's Host or Army; not. that he needeth them to protect himself, or suppress his enemies, being infinitely stronger. than all the armies he himself hath, and then what is the strength and force of all the armies of his enemies ?

Therefore when God is said to have armies, it is either to signify, first, that he hath all things at his command, and is full of power: or, secondly, that although he can do all things by Hmself, yet he will use the agency of his creatures to effect his purpose.

HETAFHOB. PABALLEL.

L An Host or Army have a L The Lord's Host, or Army of Angels, have a prince or general, who is the head of Prince or general, who is their Head and Leader, them. viz., the Lord Jesus Christ, who is called the Head

of prindpalilies and powers.

IT. An Host or Army consists of II. Angels, the Lord's Host, consist of many many companies, amongst which there companies or legions. ''Thinkest thou, that I are divers ranks and orders, and yet cannot pray to my Father, and he shall send me all in subjection to their prince, and more than twelve legions of Angels?*' Christ spake chief leader. in the Roman phrase, who reckoned their armies

by legions, as we by regiments. Six thousand six hundred and sixty-six, was the number of a legion; then the number of twelve legions was seventy-nine thousand nine hundred and ninety-two, a great Army: but how many more na man can say. Christ pitched upon a great certain number, to show, saith Mr. Caryl, he could have what number he pleased, if he £d but call for them. " We are come," saith tiie apostle, •* to an innumerable company of Angels." The Lord's camp is very great. " The chariots of the Lord are twenty thousand, even many thousands of Angels," Psal. Ixviii. 17* We read of many degrees or orders of Angels, which some account to be nlne^ ^

1. Cherubims, that is, Angels of knowledge, as St. Jerom interprets the word; but others from Cherub, a figure or image. Others from Chi, a note <>f similitude, and a Chal-dee word which signifies Puerum et Juvenum, a youth. And so, as a learned writer observes, they were usually represented in the riiape of a man, to show them to be intellectual creatures; of a young man, to express their vigour and strength; with wings, to declare their agility and swiftness. These we read were placed at the east end of the garden of Eden, with a flaming sword, Gen. iii. 24: and their figures were appointed to be placed over the mercy-seat, in the tabernacle and temple, Exod. xxv. 20.

2. Seraphims, the Angels of zeal. Their name is from an Hebrew word ipv whicl) signifies to bum, or burning, according to that of the Psalms, " He maketh his ministers a lame of fire," Ezek. x. Psal. civ. 4. *

3. Thrones, which are royal seats of kings and monarchs, in their magni^cehce and glory.

4. Dominions, or lordships.

5. Principalities, denoting special and peculiar jurisdiction. Col. i. 16.

6. Powers, such as have right to execute authority by God's appointment, and not by his permission only.

7. Mighties. »

8. Archangels, 1 Thess. iv. 16.

9. Angels, &c. . . i

THE HOLY ANGELS COMPAHED TO AK HOST, OH ABUT. [bOOK IV.

Others accoant bat seven orders of Angels, and some but three. The Holy Scriptures doth not fully open and unfold the mystery of Angels, to us in this respect, therefore it is good for us, as I said before, not to be wise above what is written; though no doubt but &ere is a most excellent order amongst them. And probably there are different ranks and d^ees of theni, and yet all are in subjection to our Lord Jesus Christ, who is their Prince, and supreme Head, whom they all reverence, worship, and adore.

HETAPHOB.

PABALLEL.

ni. An Host or Army is raised to make war, and fight under the banner of their prince and sovereign, and many times do dreadful execution, and make great desolation in the earth.

ni. The holy Angels, God's mighty Host, are employed to fight his battles, and at hu; command to ML upon his enemies, when aJl terms of peace and reconciliation are rejected, and sinners are grown incorrigible, &c. What fearful execution and desolation have they made in the world, when they h&ve had commission from the Al« mighty! Was it not this Host that came against Sodom and Gomorrah, and the cities about them, " We will destroy this place," Gen. xix. 13, 2 Kings xix. 35. One of these soldiers destroyed no less than an hundred fourscore and five thousand men in the camp of the Assyrians. What cause have the enemies of the Church to tremble, when they consider what a mighty and powerful Army is raised, and always in readiness at God's command to ML upon them I What is the power of the proudest monarch here below, when oompared to the strength of the Lord's Host, or Christ's heavenly army!

IV. An Host or great Army some- IV. The Angels of God come upon the wicked times break in iqpon a people that enemies of Jesus Christ, and his Church, sometimes on a sudden; in one night was that great Host of the Assyrians destroyed. '* When he com* eth up onto the people, he will invade them with his droops,'*' Hab. iii. 16.

V. So the Angels of God have many slaiif^-tering weapons, or ways to destroy, sometimee by &mine, sometimes by phtgue, sometimes by the sword, and sometimes make use of all these three together, against a people that God resolves utterly to destroy, Ezek. ix. 2.

VI. The holy Angels of God are sometimes opposed by evil Ajigels, who are fierce, sturdy, and cruel enemies to them. '* And there was war in heaven: Michael, and his Angels, fought against the dragon, and the dragon fought, and his ABgels, and prevailed not» &c. Rev. xii. 7.

are secure, utterly destroying and spoiling them on a sudden.

V. An Host or mighty Army hath many slaughtering weapons; H one do& not execution, another will

VI. An Host, or victorious Army, sometimes meet with great opposition, and* are fiercely engaged by stout and sturdy enemies 2iat will not quickly yield, though at last they be foroeid to fly, being vanquished.

MBTAPHOH.

I. An earthly Host or Army, though ever so victorious at other times, may yet meet with their match, nay, be sometimes worsted.

II. Soldiers of an earthly Host are mortal men, and may be put to the sword, or lose their lives by the hands of their enemies.

DispABnnr.

I. The Lord's Host was neverworsted. Though the evil Angels are mighty in power, and have been oftentimes too hard for the samts; yet th^ are not able to stand before the holy Angels of God.

II. The Angels of God are immortal spirits, and cannot sustain the least hurt or wound, much less

J)e slain, in any wars they are engaged in against their enemies.

INFEBENCES.

I. What comfort may this administer to the godly! may I not say, with the prophet, '^Fear not; for they that be with us, are more than they that be with them," 2 Kings vi. 16.

n. And as it affords comfort to the samts, it may serve to terrify sinners, and such eepedally as are persecutors of Ike Church of God. How sad is their condition, con-

sidering whom they make war against I Can they stand before the terrible God ? God is their enemy, Christ is their enemy, and the Angels of heaven are against them, and their enemies likewise.

lU. Bless God, you that are in eovenaat with him, for the sake of these helpers.

lY. This shows ns also what great glory is conferred upon the Lord Jesus Christy our blessed Mediator; he is the Head and chief Leader of all the glorious Angels; they are all at his command, and ready to eng^ in his wars; if he but speak the word, they come with slaughtering weapons in their hands, to execute his wrath and displeasure upon the world, Ezek. ix. 2.

THE HOLY ANGELS COMPABED TO THE FACES OP A MAN, OP A LION, OF AN OX, AND OF AN EAGLE,

** And every me had fowr Faces" ftc„ Ezek. L 6, 10; that is, evezy one of the Irring creatures or Angels which the prophet saw in the vision.

FoDB particular Angels, as some eonceive, which were chief oyer the rest of the whole host of Angds. Others, upon better reason, rather understand it reUtes to the four parts of the world, east, west, north, and south; f. e., the work of Angels laid out in all those parts. See Mr. Greenhill on Ezek. p. 85,

Obsery. 1. God emi^oyeth glorious intelligent creatures in his service, in the ways and workings of his power and providence in hu world.

Observ. 1. That Angeb are in all quarters of the earth, taking notice of men's works and ways; they perceive what is done in every plaee, by the just, and by the u^ust. The consideration of which should make us caizy ourselves wisely and holily at all times, and in all places.

i«

jlnd every one had fawr Faces!*

L The Face of a Man. i 3. The Face of an Ox. 2. The Face of a Lion. | 4 The Face of an Eaj^e,

Jjx some pictures, saith reverend Mr. Greenhill, you may see several Faces so drawn that which way soever you look, a several Face is presented: so here, before was the Face of a Man, behind the Face of a Lion, on the right side the Face of an Ox, on the left side the Face of an Eagle. There is not a Face, but is compared to the Face of some principal creature. Man is the chief of all the rest, a Lion is the king of wild beasts, the Ox is tiie chief of the tame ones, and the Eagle is the chief the birds. To these distinctly.

I. THE FACE OF A MAN.

METAPHOB. PABALLEL*

L The Face of a Man notes un- I. Angels have got great knowledge and derstanding and the excellency of rea- understanding. By their likeness unto man, is son, by winch all human actions are laid before us the rationality, knowledge, and managed. understanding of Angels. They are not ignorant

creatures, but ips4B kUeUiffeniUB^ the most understanding creatures in heaven and earth. The woman of Tekoah said to David, he was wise according to the wisdom of an Angel of God, to know all things that are upon the earth, 2 Sam. xiv. 20; that is, he was very wise, as Angels are, to search out understanding, and discover things. Therefore Jerom thinks they are called cherubims^ from their much knowledge; Cherubims, as it were, rabfaies, and teachers of others. And this office some Angels have done. ** Gabriel, make this man understand the vision." '* I am come to make thee understand what shall be&l thy people in the latter day," Dan. viiL 16. Angeb, saith one, are good philosophers, they know the principles, causes, effects, life, motion, and death of natural things: they are great statists, and know the affiairs of kingdoms. Dan. X. 13, " saith Gabriel, 1 remained with the kings of Persia," Ac. They are saM to be iuUitf eyes before and behind, because they see what is past, and what is to come.

Besides, they have much revealed to them by God, by Clirist, nay, and understood many things by the church, as concerning the mysteries of the Gospel; so Eph. iii. 10, 1 Pet i. 12, " Which things the Angels desire," saith Peter, " to look into;" vapoKv^, the word notes, bowing down to pry heedfuUy into a thing. Cherubims were made looking down towards the mercy-seat; so here, Angels look into the things of Christ, as it waa there figured forth, " In whom are hid all the treasures of wisdom and knowledge," Col. ii. 3. They have much experimental knowledge, arising from things done daily in Sie world, and in the church; Angels love to be at the congregation, to meet the saints; they understand partly by their essence, and partly by species communicated to their understandings, as to ours, &c.

METAPHOB.

U. The Face of a Man hath much awe and migesty in it; nothing, as is observed by some naturalists, carries more terror in it to sensitive creatures, than the Face of a Man.

in. The Face of a Man notes human affections, as Mr. Greenhill observes.

IV. The Face of a Man denotes beauty. How amiable and lovely are some Faces of mortal creatures to look upon! It is the seat, as I may say, of human beauty.

PABALLBI,.

II. Angeb are verymajesdcal creatures; many have been greatly terrified and astonished at the sight of them. How was Manoah's wife, Sampson's mother, amazed at the sight of the Angel that appeared to her. '* Then the woman told her husband, saying, a man of God came unto me, and his countenance was like the countenance of an Angel of God, very terrible," Judg. xiii. 6.

III. Angels are of a loving countenance, and most careful of Men; they have most dear affeo-tions to those they are sent to minister unto.

IV. Angels are very beautiful and lovely to behold; though they have, saith Mr. Caryl, no visible bodily beauty, yet their beauty &r exceeds the beauty of mortals.—See Morning Stars.

XL THE FACE OF A LION.

A Lion is a creature of great strength, the ' strongest amongst beasts, as was said before; *' He tumeth not away for any," Prov. XXX. 30. ''What is stronger than a Lion?" said the interpreters of Sampson's riddle, Judg. xiv. 18.

Angels are mighty in strength. Rev. xviiL 21. An A^gel can hinder the blowing of the wind, stop the mouths of Lions, break iron chains, open prison doors, and make bars and doors of brass to fly. Hence they are called *' mighty Angels," 1 Thess. i. 7. "Who can stand before the Angeb of God!

IIL THE FACE OF AN OX.

I. An Ox accustomed to the yoke is very tractable, not stubborn, kicking and flying, like as untamed heifers are, ** Ephraim is an Heifer that is taught, and loves to tread out the com." An heifer taught delighting in her work, doth it wiUmgiy.

II. An Ox doth faithful service. Horses often deceive persons in their service, and throw their riders; but Oxen, either in plowing or carrying burdens, foil not, nor deceive their owners.

.III. An Ox is a very patient and laborious creature. They labour hard, and carry heavy burdens; and yet though ever such hard service be put upon them, they quietly and with much padenoe bear it, and

I. Angels do the work of God willingly, with much delight; they hearken to the voice of his Word, they set about their work with much cheer-fidness, they are vexy obsequious to God's commands. If he say, go, smite Herod for his piide, Balaam for his covetousness, David for his vain glory, Sennacherib for his blasphemy, and Sodom for its uncleanness, presently they go.

n. Angels are faithful in their ministrations, they fail not in the least particular. The Angel would not let John worship him. The Ai^ would not suffer Lot to linger in Sodom. They never betrayed their trust, as some of the saints have done, Rev. xxiL 8, 9.

III. Angels are patient in their ministration, though they meet with much opposition. ** The prince of Persia," saith Gabriel, "withstood meone and twenty days," Ac., Dan. x. 13. In the midst of all opposition, whether from men or devils,and great services, theyarenotataUimpatient; th^pgh

iOOK IV.]

THE AKGELS COMPARED TO THE FACE OF AN EAGLE.

651

BCETAPHOR.

PARALLEL.

their work never end, Rev. v. 11, yet they never complain.

ly. Angels are very useful creatures; they are useful to God, they continually go on his errands, execute his judgments at the command of his mouth. They were useful to Christ in the days of his flesh; they proclaimed the joyful tidings of his nativity, Luke ii. 9—11; had the charge of him in his humiliation, whilst his conflict remained with the evil Angels; they ministered to him in his temptations, and when he was in his bloody agony; they declared and made known his resurrection. '^He is not here, he is risen," Matt, zxviii. 6. They witnessed to his ascension, and to his second coming; '* Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus which 13 taken from you into heaven, shall so come, as ye have seen him go into heaven," Actsi. 10,11. They shall come with him, when he comes the second time, without.sm, unto salvation: " He shall come in the glory of his Father, with all lus holy Angels." They shall attend him on the throne of judgment, and as officers execute his righteous sentence, viz., seize all condemned sinners, and cast them into the lake of fire and brimstone, &c. Angels are useful to the saints. We little think what great good we receive by the ministration of angels. See Watchers.

INFERENCES.

This should mstruct us, we should be like Angels in many respects.

1. When God commands, or calls upon us to do any service or duty, how ready ought we to be to do it I even say, with Samuel, " Here am I, speak, Lord; what thou com-mandest I will do it."

2. It should teach us to be faithful to the Lord, as the holy Angels are.

3. To be patient under burdens, reproaches, and all the oppositions we meet with.

4. To be serviceable to God, and to one another, in places and stations wherein God hath set us, &c. Angels in all they do, seek the glory of God and the profit and the great good of the saints: let us in this imitate them.

never seem to complain. *

IV. Oxen are very useful creatures; much increase was brought in by them. No creature, saith Greenhill is more useful to the support of a family, than the Ox; for of old all the ploughing was done by oxen. See 1 Kings xix. 19. Job had oxen ploughing in the field, he had five hundred yoke of oxen, no mention being made of horses, Job i. 3. There was a severe law made against those that stole an Ox, Exod. xxu. 1. David makes it one part of the happiness of a commonwealth, that " the Oxen are strong to labour."

IV. THE FACE OF AN EAGLE.

1. An Eagle hath a mighty quick sight; her eyes behold a^Eu: oft'; from the top of rocks, out of clouds, they are said to behold fishes swimming in the sea. So strong is the sight of an Eagle that she can a long time behold the sun with openand st^fast eyes.

U. Eagles are swift in their flight. Naturalists tell us, no bird flies more swiftly than the Eagle, 2 Sam. i. 23.

I. Angels are quick sighted; they, asyouhear, have eyes before and behind, as if they were all eye; which notes the excellency of their sight, and knowledge of things. They soar aloft, stand before God; they are said to behold the &ce of God: " Their Angels always behold the &ce of my Father which is in heaven," Matt, xviii. 10,

II. Angels are swift creatures; their agility, speed, and swiftness is extraordinary, moving, saith one, like lightmng, from one end of heaven to the o^er: compared therefore to '* a flame

of fire," Heb. i. 7 ; and said from hence also to have wings with which they fly," Isa. vi. 6. Then: quickness or agility in motion proceeds from their spiritual nature, which is not subject to weariness; they cannot be hindered by any corporeal substance; they can pass over and through all impediments. And besides this their agility is much helped forward by their promptitude and readiness, propensity and zeal, to despatch then: errand and ministry upon which they are employed. It is not here, saith Ayston, Timor, but, Jmor addidii alas. Their swiftness is very necessary, saith Clark: 1. Because of the vast distance between heaven and earth, betwixt which they often pass and repass. 2. JBecause many of the

MBTAFHOB. PABALLEi;..

saints, whose necessity requires present relief, live far asunder. 3. Because the devils are swift to do mischief, therefore they are swift to defend, succour, and do us good.

m. Eagles are fresh and lively III. Angels never grow old, they are always

always; age and sickness works strong and lively, they know no sickness, their

not upon them, as upon other birds, service doth not wear them out. The Cherubims

The Eagle in her age, saith a great before the mercy-seat, which represented the An-

writer, is useful. Pliny saith, they gels, were without beards, to show their vigour,

never die virith age, nor sickness, but vivacity, and youthiuhiess. Men soon decay,

by hunger; her upper bill groweth so their strength and activity many times on a sud-

much over the under, that she cannot den is gone. Sin hath brought this upon us; if

open her mouth to take in sustenance, man had not sinned, he had never decayed, but

and so dies. Her age is said to be retained an immortal vivacity: Angela sinned not,

renewed by often changing of her fea and so retained their first liveliness, tbers.

INFSBENCE8.

First, from hence we may infer, that Angels are fit for public and great service. They have four Faces, a man's, a lion's, an ox's, and an Eagle's; which show they have all that is requisite to great undertakings. They have wisd<Hn to consult, to contrive, and manage the af^Eurs of the world prudentially: they have the strength of a lion, to execute; they have the willingness and faithfuhoess of the ox, to rejoice the heart of the commander, and patience to undergo the difficulties of their w^ork, and usefulness of the public; they are quick-sightod, to discern and prevent the designs of enemies, and speedily to despatch much in a little time, and that with cheerfulness. This is meant by their four Faces; which notes their perfection, and fitness for service in all parts of the world : in regard of which they are said to have one Face before, and another behind, and one on each side. God sets forth their service-ahleoess by these creatures, both rational and irrational; they have the shapes of men, birds, and beasts.

Secondly, That suitable persons ought to be employed in public and great service. God employs Angels in the government of the world, who are vnse, trusty, strong, and speedy; and you know what men God calls for in the state. Exod. xviii. 21, viz., ** Sudi as fear God, men of truth, hating covetousness; and in the church, 1 Pet. v. 8, " Bishops must not lord it over God's clergy." They are not lords, but servants: they ought not like princes, to dwell in stately palaces, in pride and idleness; but daily to study, and preach God's holy word, and labour in God's harvest, like as an ox is faithftd and laborious to his owner; not instead of preaching, and striving to build up God's house, plot and contrive ways to puU it down; and insteaid of feeding, undo and ruin such as are faithful in the land.

Thirdly, Angels are noble and glorious creatures, and yet disdain not to do service to them that are &r beneath themselves. Man at first, when in his glory, was but a little lower than the Angels, Psal. viii. 5, but since he sinned, he is degraded, and fallen as low as hell; he bath a vile body, a defiled conscience, and a poUnted soul; yet the Angels, that are styled gods, holy ones, elect, that are of the privy-counsel of heaven, these blessed creatures are not ashamed to serve and wait upon us, though we have the scent of the earth and hell about us, and do often grieve and offend them with our miscarriages; yet they despise us not, but dieeriuUy minister unto us. What pride is it then in men, that have parts, places, honour, greatness, grace, &c., not to stoop to those that are their inferiors! They have not more worth in them than an Angel, and Angels condescend to serve us; therefore let us " Not mind high things, but condescend to men of low estate, and not be wise in our own conceit,** Rom. xii. 16.

Fourthly, There is one thing more remarkable touching their Faces, viz., the Faces were stretched upward; so Montanus, and others read it, ** They looked up to him that sat upon the throne, which was Christ." The Cherubim's Faces, Exod. xxv. 20, 21, were towards the mercy-seat.

Fifthly, Observe, all creatures depend upon the Lord Jesus Christ. These Angela have the Face of men, lions, oxen. Eagles, and look up to him. If there were no-

BOOK IV.]

THE HOLY ANGELS COMPABED tO THE WIND, E^.

66d

thing in it bat this, viz., Angels in their own nature look up to Mm, it might convince us, that all inferior creatures do depend upon him, as well as those noble ones. But when they come in with the &ces of other creatures looking up, it is a clear evidence that all depend upon Chri:t. ''By him were all things created, that are in heaven and in earth, visible and invisible, whether thrones, or dominions, principalities, or powers. All things were created by him, and for him, and by him ail things consist," CJol. i. 16,17.

Sixthly, We are to learn from hence to be heavedy-minded, with the Holy Agels to look up.

THE HOLY ANGELS COMPARED TO THE WIND, AND TO

FLAMING FIRE.

—" Maketh his Angels spirUs, and his ministers a Flaming-Fire" Psal. civ. 4, ** And of ihe Angels he saith, who makeih his Angels spirits, and his ministers a Flame of Fire," Heb. i, 7.

Some of the modem Jews deny there is any mention made of Angels, in Psal. civ. 4* affirming, that the subject the Psalmist treats of, are the Winds, wi& thunder and lightning, which God employs as his messengers and ministers, to do his will and pleasure* But that the Psalmist means the Augels, is evident from the design and scope of the words*

The consent of the ancient Jews lies against the sentiments of the modem ; both the old translations, either made or embraced by them, expressly refer the words unto Angels; so Dr. Owen, on Heb. i., observes, as do the seventy; and so doth the Targum, thus ren« dering the place: '* Who maketh his messengers or Angels swift as spirits, and his minis* ters strong and powerful as a Flaming Fire." The supply of the note of similitude makes it evident that they understand the text of Angels, and not of Winds; and of making Angels as spirits, and not of making Winds to be Angels or messengers, which is in inconsistent with their words.

The word omnv doth usually denote the Angels themselveis, and no reason can be given why it should not do so in this place. The apostle puts it out of doubt positively^ saying, ''And of the Angels he saith," &c. That the apostle speaketh not here of the nature and essence of Angels, but their dignity, honour, and employment, is evident; upon which account, saith our reverend author, he preferreth the Lord Jesus Christ before them.

Observ. ** God sendeth his Angels like the Winds, or like a Flame of Fire.

METAPHOR.

I. The Wind is invisible, who can see it ?

n. The Wind blows at God's command; he is said to ** Hold, the Wind in his fist."

in. The Wind is quick, piercing, and powerful in its operation, the cause of many gracious efifects, though sometimes sent as a judgment.

PARALLEL.

I. Angels are invisible spirits: we are daily attended upon by them, but see them not.

XL Angels go at God's command, he hath them at his back, Psal. ciii. 20.

ni. Angels are quick, agile, and powerful in their workup; and many great and glorious blessings, saintsreceive from their ministration, though sometimes sent as a scourge to nations, and particular persons, to execute God's displeasure, as on Sodom, &c.

FLAMINQ-FIRE.

I. A Flaming Fire is of abuming quaHty.

II. A Flaming Fire is of a consuming, destroying, and devouring nature.

III. A Flaming Fire is a good defence in a howling wildemessy

I. Seraphims signify burning, noting that mighty zeal they are attended with, in doing God's will.

II. So have the Angels of God been to many of God's implacable enemies, as hath been hinted.

in. The Angels of God are a glorions defence to the Church, whilst in the wilderness of this

HETAPHOB. PARALLEL.

especially if it be round about such as world, where they are daily surrounded by wicked dwell therein. men, who are compared unto beasts of prey. *'The

Angels of God encamp round about them that fear

him/' &c., Psal. xxxiv. 7.

INFBBENOES.

1. This may comfi)rt the godly, who dwell among blood-tlursty enemies; they are surrounded with a Flame of Fire, viz., the holy Angels of God.

2. Let ungodly ones tremble; can they stand before a Flaming Fire, and not be consumed ? God can soon send his Angels to destroy them.

d. It should also stir up believers to act with much zeal and fervency in the work and service of God. The Angels for zeal and agility are like a Flame of Fire. We should do the will of God on earth, as the Angels of God do it in heaven.

THE HOLY ANGELS COMPAKED TO HORSES.

" And ElisJta prayed, and said, Lord, I pray thee open his eyes: and ike Lard opened the eyes of the young man, and he saw ; and behold, the mountains wereJuU of Horses and chariots of fire, round about Elisha,'* 2 Kings vi. 17.

' ** I saw by night, and behold a man riding upon a red Horse, and he stood among the myrUe-trees that were in the bottom, and behind him were three red Horses, speckled, and white,*' Zech. i. 8.

JBy these Horses all expositors understand the holy Angels of God are intended. They are compared to Horses and chariots of fire, also to Horses of divers colours. These things seem very dark and mysterious.

1. We shall briefly, however, hint a few things why they may be compared to Horses.

2. Why to Horses and chariots of fire. •

3. Why to red, speckled, and white Horses.

METAPHOB. PABALLEL.

I. A Horse is a strong and very I. Angels are mighty in strength. One of courageous and fearless crea- them, saith an eminent writer, is stronger ture ; which God himself elegantly than all the world. They are called mighty An-setteth forth. " Hast thou given the gels, or God's mighty ones, Angels of his strength. Horse his strength ? Hast thou cloth- They are courageous, and void of fear; their ed his neck with thunder ? Canst necks may be said to be clothed with thunder! thou make him afraid ? The glory they turn their backs for none. They fear not of his nostrils is terrible. He re- the glittering spear, nor the shield. Who is able joiceth in his strength. He goeth to engage or encounter with one of the glorious on to meet the armed man. He Seraphims, or Gherubims ? Are any of the sons of mocketh at fear, and is not af&ight- the mighty a match for him ? What was Alexan-ed ; neither tumeth he back horn der, X)r Julius Cftsar, or all the mighty champions the sword," &c.. Job xxxix. 19—24. that ever were, to the Angels of heaven ?

U. The Horse is a very useful H. Angels are exceedingly usefiil. See Oxen, creature, useful to carry burdens, They bear up the saints; they help, support, and and draw the chariots of princes; carry them along in their journey to their ever-useful to ride on, useful for war, &c. lasting home; they carry their souls into Abraham's bosom: **The beggar died, and was carried by the Angels,*' &c. The chariots and Horses of fire, that parted the two worthies, those princes of the prophets, and carried one of them to heaven were the blessed Angels of God, 2 Kings ii. 11,12.

III. They are compared to Horses and chariots of fire, to show how fierce, ^^e, and smft they are in their motion, and how destructive and amazing to their enemies.

IV. They are set out by red, speckled, and white Horses, to note the different work and office they are set about, whilst they are employed in the workings of providence, in governing the world.

.BOOK lY.]

THE SOUL OF MAN COBIPARED TO ▲ SHIP.

655

1. Red, signifies the sufferings of the Church, together with the blood and slaughter, or dreadful judgments, that Jesus Christ hath to execute on the world by the ministration of Angels, or a severe dispensation.

2. Speckled, shows a mixed state or dispensation of God's judgments mixed with mercy.

3. White, notes peace and prosperity to the saints, and the whole world, which will be produced by the Providence of God, after the bloody and mixed state of the Church is gone.

THE SOUL OP MAN COMPARED TO A SHIP.

** Which hope we have as the Anchor of the Soul" &c., Heb. vi 19. Hbhb observes two doctrines; one implied, the other expressed.

Doct. 1. The Soul of a Believer y in the judgment of some divines^ is and may fitly he cam* pared to a Ship,

Doct. 2. Hope, thai noble and precious grace qfthe Spirit, is and may fitly be compared to an Anchor,

HETAPHOB.

I. A Ship is a rare and curious piece of workmanship; it shows forth the excellent wit and invention of man.

n. A Ship is a very costly thing; a little will not build, rig, and fit out a ship to sea, especially if it be designed for a long and profitable voyage, as to the East Indies, or the l&e.

lU. Some Ships are built for noble and eminent service, and are very profitable to the owners.

IV. He that builds and owns a Ship, doth usually commit the care and charge of her to another, who is to sail iu her, &c.

y. A gallant Ship that is bound for India, or for some noble and eminent service, is richly freighted, hath divers rare commodities in her, &c.

YI. A Ship ought to have a good bottom, or the danger is very great. Whatever she seems to be above deck, though never so stately and lovely to look upon; yet if her bottom be nought and defective, she will never make the voyage.

YII. A Ship cannot sail without ^ind or tide.

Yin. A Ship ought to have a wise and skilful pilot.

PABALLEL.

I. The Soul of a believer is a very rare and curious piece of God's workmanship. The body and face of a man doth magnify the wisdom and glory of the Creator; but what is the body without the Soul ? it is but the cabinet without the jewel.

II. The Soul of a believer is a very costly and chargeable thing: God hath parted with much treasure in building, or rather rebuilding and fitting of it out, to sail through the ocean of this world, to the haven of eternal happiness^ and parted with his Son, with his Spirit, his grace, his Gospel, Ac. I Pet. L 18,19.

ni. The charge that God hath been at in building and rebuUding the Soul of a believer, is for renowned and eminent service, viz., the glory of God, and everlasting happiness.

lY. So doth God Almighty commit the charge and care of our Souls to us. We are employed but as stewards, or deputy-owners, and must be accountable to God, if our Souls are lost, Deut. iv. 9, Prov. iv. 23.

Y. So the Soul of a believer, that it may make a blessed and glorious voyage, is most richly stored and freighted with the precious gifts and graces of God's Holy Spirit, &c.

YI. So ought the Soul of a Christian to have a good foundation. If not built upon Christ, if not sincere and firm at heart, what profession he may make, though never so glorious, will prove fruitless and vain; the soul is in danger, and will for ever unavoidably be lost.

YII. The Soul of a believer cannot sail heavenwards in any service, duty, or sufienng, without the sweet movings and gales of God's Spirit.

Yni. So oughtl^e Soul of a believer; for if it hath not Christ to guide and steer its course for it, it is impossible to escape the danger of the sea of trouble and temptation.

TMe eOUt. OF MAlt C0MPAB£I> tO A SHI^.

[book rr*

METAPHOB.

PABALLBL.

DL A Ship needeth often to be repaired, being very subject to spring aleak.

IX. So doth the Soul of a Christian need often to be repaired by prayer and repentance, or else it will fall under sad and fearful decays. The Soul is likewise compared to a leaking vessel, Heb. ii. 1.

X. Thus it is with the Soul; it is often tossed upon the boisterous and tempestuous seas of temptations, sometimes transported up into heaven, and then by and by down again to the depths, and all the billows of God's wrath seem to run over it, Psal. evil. 23, 28.

XI. Th'b Soul also is in great danger. Never was Ship in more imminent hazard thap the Soul of a Ghnstian, and that many ways, viz., by the rocks and mountains of great opposition, the sands of despair, and raging waves of persecution, besides, the leaks occasioned by in-dwelling sin, Zech. iv. 7.

XIL So likewise the Soul must have a compass, unto which we are with eare and diligence to look, and to be well*skilled in all the points thereof, viz., the Word and Spirit of God, 2 Pet ii. 19.

Xin. So is the Soul of a beUever by that cursed purate Satan, who sometimes transforms himself into an angel of light; and to trepan the Soul puts out false colours: 2 Cor. xi. 15: pretends himself a friend, when his whole design is blood and slaughter, and treacherously to ruin and spoil the Soul. The flesh is another secret sea-thiet and the world: yea, and sin is as arch a pirate as any.

XIV. A Ship often meets with XIV. So must the Soul expect to meet with a sudden storms; and a good mari- dreadful tempest or hurricane. The winds will

X. A Ship is tossed upon the rough and tempestuous waves, and has its ups and downs; and seldom hath rest or quiet, till she has made the voyage.

XI. A Ship is in danger of being lost, and that many ways, viz., by rocks, by sands, by the raging waves, and by springing of a leak, &c.

Xn. A Ship hath a compass by which she is steered from place to place, without which no man can or dare go to sea»

Xni. A Ship is exposed to great danger of being robbed, by pirates of all her treasure.

ner doth not only look for them, but also provides and prepares for them.

XV. It is a rare thing to see a Ship sail along before a fresh and prosperous gale.

XVI. A Ship is sometimes becalmed.

XVn. It is a wonder to see a Ship to live in a tempestuous and boisterous sea.

XVUI. Some Ships suffer shipwreck, are lost, and sink down to the bottom.

XIX. A Ship must be well looked to, and kept very clean within and without, or she will not sail with any speed.

XX. A Ship hath its anchor, and if in the midst of a storm it be rightly cast, and takes good hold, the Sbq> is safe.

rise, and a storm will come upon the Ship where Christ is. David was aware of these dangers, and saw how to prevent and escape sinking, Psal. Iv. 8.

XV. It is a rare and lovely thing to see a Soul carried swiftly along in the work and service of God, being under the powerful influences of a fresh and prosperous gale, or wind of the Spirit.

XVI. So, alas I it is too often with the Soul of a poor Christian.

XVn. It is a wonder of merey to see how the Soul of a saint should live, be preserved, and abide with its head above water, in such a disquiet and tempestuous world as this is.

XVin. So doth the Soul of many a professor, that sets out with much seeming hopes of heaven, suffer spiritual shq^wreck, and sink down to hell, 1 Tim. i. 19.

XIX. So must the Soul be washed, and kept exceeding clean, within as well as without, or it will go but slowly or heavily towards the haven of future happiness; the mire and the day,or scum and filth of thb worid, is so apt to obstruct its way, as it passes heaven-ward.

XX. The Soul hath its anchor, hope. " Whidi hope we have as the anchor of the Soul both sure and 8tead£ELst," Heb. vi. 19. This Anchor being rightly cast upwards, within the vail, in the midst of the greatest danger, the soul is safe.

BOOK IV.]

THE SOUL OF MAN COMP.U&ED TO k SHIP.

657

METAI'ROR.

I. A Ship is a lifeless thing, built of timber, &c., by Man.

II. A Ship is a thing visible to corporeal eyes.

IIL A Ship may utterly be destroyed, nay, and cannot continue long.

IV. A Man that has a Ship, may lose it, yet may not be undone; he may have his loss re-paured, and may get another Ship better than the former.

V. A Ship, though it have ever so good a pilot, may miscarry, and be east away; such winds and storms may arise, or by means of unknown rocks, sands, and shoals it may hit upon.

DISPARITY.

I. The Soul of Man is a spirit created by the Almighty: '* He hath formed the spirit of Man withia him," Zech. xii. 1.

n. The Soul of Man is an invisible substance, i. e., it cannot be seen with fleshly eyes.

IIL The Soul of Man cannot lose its being; that will live when the body is dead, either in joy or misery; it can never be destroyed, so as to die, and lose its being, or suffer annihilation. Matt. X. 28.

IV. That Man that loses his Soul is undone for ever. No Man hath more than one Soul, and he can have no more: that being cast away, he is eternally ruitied ; there is no repaiatbn for him, no making up his loss.

V. The Soul of a believer that hath Christ for its pilot cannot miscarry; the sea and the winds obey him; ** he makes the storm a calm, bo that the proud waves are still:*' he will carry it through aU the dangers it meets with, and bring it to its desired haven, Psal. evil. 28^-^29.

INFEESNCES.

I. Is the Soul compared to a Ship, that passeth through the troublesome ocean, or tempestuous seas ? then this shows us, that the life of a Christian is attended with many difficulties, and imminent dangers, and that we must expect to meet with sudden storms in our passage to our eternal port Every believer must resolve to sail tlirough the strait's mouth, and expect to meet with those cursed Algerinee, those mortal enemies of Christians, I mean the spirits of darkness, if ever he would arrive at the holy land.

II. Let it be the care and endeavour of every Man and woman, to set out in this voyage for eternity, whilst the wind of the Spirit blows. " My Spirit," saith God, " shall net always strive with Man."

III. Caution. And let each Man from hence take heed of his Soul, this spiritual Ship, lest it be lost. He is but entrusted with it, and must give an account to the great Owner. Besides the Soul is of very great worth, far beyond all the Ships that sail on the ocean ; nay, what value may be compared to the Soul of Man, the excellency of which we shall briefly hint here, to caution all to take heed.

1. It is capable of divine meditation and contemplation, by which means we come to know there is a God. '* For the invisible things of him. Mm the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead," &c., Rom. L 20. " I am fearfully and wonderfully made, marvellous are thy works; and that my soul knoweth right well," Psal. cxxxix. 14. By prying into the nature and glory of the work, the Soul findeth out the being, nature, and glory of the Workman.

2. It is capable of divine inspiration. " But there is a spirit in Man, and the inspiration of the Almighty giveth him understanding," Job xxxii. 8. Also of comfort and delight, and that when multitudes of thoughts are or would be disturbing the mind. '

3. It is capable of divine impression, to receive the image of God, as it is rebuUt in Christ Jesus, Psal. xciv. 19.

4. It is capable of divine union and communion with God.

5. Nothing save God himself can satisfy it. The Heathen by this found out the excellency of the Soul.

6. The Soul must needs be excellent, if we consider the excellency of the body, which is but the house or tabernacle of the Soul. If the cabinet be of so great a value, and so curiously wrought; then of what transcendent value must the Jewel be!

7. The price paid for it was no less than the precious blood of Christ, tlie redemption of the Soul is therefore precious ; its value and excellency from hence U beyond comparison,

Psal. xlix. 8, 9.

8. The robes it weareth are a demoostratioii of its great worth and excellency. O what cost and charge is God at, (to speak with a holy reverence,) in clothing and adorning of it; he puts on robes of righteousness, and garments of salvation, and adorns it wiUi ornaments of grace, and divine virtue.

9. From the charge given us to look to it, and keep it: ** Only take heed to, and keep thy Soul dil^ntly," Deut. iv. 9.

10. From Satan's hunting after it, to destroy it

11. That it is exceedmg excellent, appears, in that the martyrs parted with aD, rather than they would wrong, defile, and lose it for ever.

12. It is more worth than all the world; ** What shall it profit a Man to gain the whole world, and lose his own Soul ?" Matt. xvi. 26.

13. It is immortal; it cannot die, or be annihilated. " Fear not them that kill the body, but cannot kill the Soul r Matt. x. 28.

THE SOUL OF MAN COMPARED TO A CANDLE. " The 9pmi of Man U the Candle of the Lord,^ ¥tot. tk. 27.

METAPHOB. PAEALLBL.

L A Candle is made to give I. The Spirit of Man is formed by the Lord, ta light unto men in the night. give light unto him whilst he lives in the night of

this world.

II. A Candle must be lighted, or II. The Spirit of Man receives its light from receive light from some other light, God, who is called light " There is a Spirit in or it will light no man. Man, and the inspiration of the Almighty givetb

him understanding," Job xxxii. 8.

III. A Candle is but a small III. The Spirit of Man is but a small light, in light, in comparison of the light comparison of Clurist the Sun of Righteousness, and of the sun; it giveth light but the light of the glorious Gospel, that discovereth a little way, and d^oovers things but those things that the light of natural conscience darkly. will not.

1. The Spirit of Man will discover unto him, by the help of the visible creation, that there is a God that made the world; but it cannot discover that there is a Redeemer, who died to save the world, which the Gospel doth, Rom. i. 20.

2. The Sphrit of Man will discover Man's duty in morals, to do as he would be done unto; but it cannot teach him in all things his duty towards God, viz., his divine laws and institutions, and how he ought to be worshipped.

8. The Spirit of Man will convince him of some sins, but it will not convince him of sin, because he believeth not in Jesus Christ; for this the Spirit of truth, and glorious Gospel only, convince men .and women of.

4. The Spirit of Man discovers to him that he must die; but it cannot discover to him, without the light of the written word, a resurrection.

IV. A Candle is oftentimes put IV. So is the light or Candle of the wicked, out. God in a way of Judgment, when men have

abused their light and Imowledge they have had of him, giveth them up to vile affections, as he did the Gentiles, so that they sin without controul; conscience is seared, and asleep as it were, and reproveth them no more. ** The Candle of the wicked shall be put out,'* Prov. xxiv. 20«

INFEBENC£S.

I. This reproves those that say, the light which is in every Man that cometh into. the world, is God, Christ and the Holy Spirit; whereas it is evident it is Man's Spirit and called but the Candle of the Lord, and in itself no more than the light of Man's natural oonscience.

II. It reproves them also for saying, it is sufficient to make known or discover unto men all things that are necessary to salvation; and that they should have known by the light wiuiin, all thin^s^s which the Holy Scriptures declare of Christ, and the ibysteries of the Gospel, if the Scriptures had never been written. Which is easily

detected; (1.) By oonsideriag of that great darkness, that is in those Heathen nations and people that huvt; not the written word of God, concerning Christ and salvation; for though they have the light of this Candle, viz., the light of their own natural consciences, yet know nothing of Christ, who was bom of the blessed Virgin, nor of his death and resurrection. (2.) By considering the absolute necessity there is of Gospel-revelation, and ministration, to make known to men those glorious mysteries, according as it is held forth in divers places of Scripture; for if man's chief and only teacher were within him, what need was there for Christ to ordain and send forth his apostles and ministers, to preach the Gospel to the world ? and why is faith said to come by hearing the word preached ? (3.) They are disproved by this, viz., they cannot make known any of those other things which Christ did, that were not written.

III. From hence we may perceive what the substance is, which the light of Man's Spirit will do; it searches aH the inward parts of the belly, t. e., makes known the very thoughts and intentions of the lieart unto him, and reproves him, for not living up to the light God*hath afforded him.

IV. What fools are they, these things considered, who plead for a Candlelight, and choose rather to be lighted and directed by it, when the sun is risen, and shineth clearly blessed be God, in our horizon.

CONSCIENCE A WITNESS

*' / speak the truth in Christ, I lie not, my Conscience hearing me Witness in the Hdff

Ghost;' ^e. Rom. ix. 1. *' ffowr hearts condemn us, God is greater and knoweth all things,^ 1 John iii. 20. ** Their Conscience in the mean while accusing or excusing, in the dag when God shM judge the secrets of men bg Jesus Christy according to my Gospel^' liom. ii. 15,16.

* Conscience b in these Scriptures called a Witness. We shall,

1. Show what Conscience is.

2. Run the parallel.

First,,Conscience is a natural power, with which God hath endued the soul of man by creation; for his comfort, if he walk uprightly; or for his torment, if-he walk in evil ways. We do not imagine, that Conscience came not into the world until Adam's fall; for this were to suppose Adam in paradise to be a man without Conscience. Consciense indeed, as an accuser and condemnor, came not in until then; for as long as Adam obeyed the commandments of God, there was no cause that Conscience should accuse him; but as soon as he had sinned, Conscience flew in his £ace.

Secondly, Conscience we (1.) say is a natural power, which the soul of man hath," &c. Now, saith Mr. Lockier, whether this power be in the understanding only, or partly in the understanding, partly in the will, I And controverted amongst the learned; some speak of it as a distinct faculty. Tliis power we speak of, I conceive, saith he, to be a reflect act of tiie practical understanding only transcendently. (2.) By tJie power of the Holy Ghost. St. John confirms that it is a reflect act of the practiod understanding only, where speaking of this power in the soul, he saith, " And hereby we know that we know him, if we keep his commandments," 1 John ii. 3, that is, as if you should say,'' We do view our ways by the Word of God, which is an act only of the understanding; and finding them to be in some' measure level with the holy rule, we have this comfortable reflection back upon ourselves, that our faith is not a fancy, but a faith that works by love, and also sincere and saving. Paul confirms the second, thai it is a reflect act of the understanding transcendently seconded by the power of the Holy Ghost: *' My Conscience bearing me Witness in the Holy Ghost:" that is, my Conscience transcendently seconded and assisted by the Holy Ghost, doth strongly testify to my soul, that I am full of bowels towards my kinsman after the flesh, and could do anything, or suflier anything for their good. The order ac-cording to which the Holy Ghost strikes in with Conscience in this:

The understanding makes a double proposition, one grounded in the word of Grod, the other in the heart of man; as thus: " He tliat keepeth the commandments of God, truly

a u 2

loves God; but I do keep the commandments of God. This is grounded in the heart of man, and then draws a condusion from both, therefore I do love God truly. This conclusion, whilst holy, and drawn from divine premises, to wit, the Word of God, and true grace in the heart, the Spirit of God strikes in with the soul in making of it, and assists the weak soul, so that he concludes with strong confidence, he is sincere, or loves God in truth ; and not only secretly assists, but seconds him, and saith the same thing to man that his own Spuit doth: ^* The Spirit beareth witness with our spirits, that we axe the sons of God,** Bom. viii. 16. If the premises be corrupt which the understanding makes, (for the heart makes propositions suitable to the light that is in the intellectual part) then the devil, that lying spirit, strikes in and seconds the soul in that oonrupt conclusion, which he collects from corrupt principles concerning himself, thereby to ruin and undo the soul in ignorance and unbelief.

• Thirdly; This feculty, or natural power, called Conscience, only appertaineth to men, and not to any irrational creatures. Brutes want reason, and therefore are not capable subjects of Conscience; yet against reason and Conscience men oftentimes do worse than a beasU

Fourthly; Conscience is a natural power in man, which compares his ways and thoughts by some rule; and according as his ways agree or disagree with that rule, so answerably doth it bear witness with or against him.

If the understanding be enlightened with truth, to wit, the Word of God, then Conscience compares the ways of a man by a perfect rule. But if the understanding be enlightened with natural or moral principles only, then Conscience compares a maa*s ways according to those principles only, and so by an imperfect rule.

So far Mi. Lockier, and others, as to what Conscience is.

METAPHOR. PARALLEL.

I. A Witness gives in testimony I. So Conscience gives in testimony according according to his light, or that to that light and knowledge that is in the knowledge he hath of things; and if understanding, for it only speaks and makes pro-he hath a perfect knowledge of this positions according to its light; if it be misguided or that he speaks and testifies, his by Satan, or corrupt nature, or false principles, testimony is good, and ought to be its testimony is not good, nor to be regarded, received. but deceives and abuses the soul, as a false

Witness doth, who appears to speak in the behalf of a guilty person. And on the other hand, it may, for want of a clear light and understanding, condemn such as it should clear. And hence many that are very wicked and vile, both in practice and principle, are very confident that their state and condition is good, and their poor deluded souls are peremptory many dmes, and wiser in their own conceit, than seven men that can give a reason. In ^em is fulfilled that of Uie apostle, '* Their minds and Consciences are corrupt." And on the other hand, for want of a little light, some good men by the testimony of their Consciences are ready to condemn themselves, and give up all their hope, notwithstanding their being justified and accepted by Jesus Christ.

n. A Witness therefore must be II. So must a man strictly examine his own thoroughly examined, to find out Conscience, how it comes to have knowledge of how or by what means he comes things, of which it either accuseth, or excuseth; to know this or that he gives testi- for this ought always to be received as an un-mony of. doubted truth that the Word of God is the veiy rule

and guide by which Conscience should be steered, and by the clear light of which it ought at all times to give in its testimony, either for or against a man. Saul thought he ought to have done many things against the name of Jesus of Nazareth; his heart did not witness against him, when he consented to Stephen's death, because his Conscience wanted light, it had not perfect knowledge of things: and hence he saith, that " What he did. he did it ignorantly, in unbelief," 1 Tim. i. 13. But should another man, who knew Jesus of Nazareth was the Son of God, and those persecuted people were the people of God, have done so. Conscience would have been Witness against him, and have fiown in his face, yea, condemned him for it, without repentance, to the lowest pit of hell.

in. A good Witness, one that IH. So a good Conscience, I mean a Consd-hatb perfect knowledge of all things ence rightly enlightened by the Word of God, if

BOOK IT.]

GONSCIENCK A WITNESS.

661

METAPHOB.

PABALLEL.

laid to a man's charge, if he can make it give in testimony for a man, that his heart is it out that he is wronged, how is such sincere, and his life holy, and that he truly loveth a Witness to he valued! and feareth God, notwithstanding the fidse charge

of the enemy; how is the testimony of such a Witness to he valued hy a Christian I hence Paul saith, ** This is our rejoicing, the testimony of our Conscience,'* 2 Cor. i. 12.

IV. A good and feithfiil Wit-ness will speak the whole truth, 4Uid clear the matter, so far as he knoweUi« or can speak to it, upon aU occasions.

V. A good and futhful Witness will not he brided or daunted, but speak in behalf of a man who is falsely accused, and to the utter shame and conviction of the guilty person.

YL A just and impartial Witness is greatly dreaded by a wicked and guilty person.

rV. So a good and well-guided Conscience will speak all the truth, and clear the matter be* tween God and the soul, so £ur as he hath light; and will deceive no man or ^man, if they do but hearken to him.

V. So Conscience, rightly guided by God's Word, will speak peace to a godly and sincere person, let who will condemn him; and will speak terror to the wicked and impenitent sinner, let who will speak peace and comfort to him. Conscience wiU deal plainly, if it may be heard, and be not stifled, or put out of a capacity of bringing in its testimony.

VI. So Consdenoe, who is an impartial Witness, is greatly dreaded by some ui^godly souls. 0 how mm would they fly from those terrible ac-

cusations of their own consciences, if they knew how I some from the horror that ariseth from hence have hanged themselves, and others, cut their own throats, and some have several other ways laid violent hands upon themselves.

VII. A great and faithful Witness, who hath perfect knowledge of things, and will not be bribed, who can and will, as it is believed, and found by experience, speak fully to a cause, though it be to the utter shame and ruin of all guilty persons, is many times grievously abused by malicious men, who hate that tiieir abominable deeds should be brought to light, or kid at then* doors; nay, not only so, but some have been stifled, strangled, and traitorously murdered; as the ever renowned Sir Edmund Bury Godfrey was by bloody Papists, the 12th of October, 1G78, whom they know could witness many things against them to detect their cursed and never-to-be-forgotten hellish plot

VIII. It is a very great wickedness, to lay violent hands, or treacherously to abuse and stifle the king's faithful Witnesses, especially when called to give in their evidence in matters of great moment, wherein the honour and sovereignty of the king is greatly concerned.

Vn. So poor Conscience, who is known and daily found to be a true and faithflil Witness, one that will not be bribed or corrupted by frowns or flatteries, who knoweth all the secret lusts, pride, malice, treasons, thefts, adulteries, that lie in the heart, and all manner of wickedness, that vile sinners are guilty of, and layeth it daUy to then: charge, is hated, and much struck at; nay, such is the wickedness of men, they endeavour to stifle it, and sear the tongue with hot irons; nay, and put out its eyes; nay, so far as tibey can, they endeavour to murder it, that it may not be able to Witness against them any more, but that they may sin without controul. Of these the apostle speaks: ** Who being past feeling, have given themselves over unto ail manner of lasdvi-ousness, to work all nndeanness with greediness," Eph. iv. 19. ** Having their Consciences seared with a hot iron," 1 Tim. iv. 2.

Vni. So it is a great and horrible wickedness for any soul or sinner to go about to stop the mouth of, or treaeherously to abuse poor Conscience, who is the great Witness of the King of heaven and earth, in this lower court, and that in matters wherein his honour, and glorious right and sovereignty, is much concerned; nay, not only his Witness, but judge to sit upon the bench, to hear and determine all causes,% rightly informed, according to the great law-book of the Gospel, and to pass sentence of life and ficath, or to acquit and discharge.

METAPHOR. PABALLEL.

».. • •

IX. A Witness is required to IX. So Conscience in the day of Judgment will speak the truth, when he comes Speak the truth, the whole truth, and nothing but before a court of judicature, the the truth. Though now oft-times it be whole truth, and nothing but the* blinded, and at a great.loss, for want of light, trutk; and he that is a true Wit or by being misguided, it gives in Mae testi-ness will do it. And hereby many mony, and quits the guilty, and condemns the times most horrid e\'ils are brought innocent; but in that day it will recover such to light, and publicly detected; perfect light and knowledge, that it will decide

- yea, secret things are discovered, the cause clearly the right way, and will by this that the guilty person thought would means bring to light all the hidden things of never Imve been known, which darkness, 1 Cor. iv. 5, even all those cursed abo-makes him ashamed and confounded minations of the heart, all secret things, that it for ever. and God were only privy to, and will lay open all

the horrid evils that have been done in the dark. 'Then men shall be forced to confess their secret adulteries, miu*ders, treacheries, theft, self-revenge, together with all their bloody and black combinations, conspiracies, and hellish plots, carried on in secret cabals, managed by ungodly Papists or others, notwithstanding all their oaths of secrecy; Conscience, if it come not to light before, will in that day lay all open before the eyes of men and angels, to the shame and eternal confusion of all ungodly ones..

X. A just and impartial Wi X. So the Consciences of wicked men, in the 'ness, that clearly and very fiiliy great day, will give in such clear and full evi-•giveth in testimony against a per- dence against them, touching all the evils they

son, in a fair trial, finally stops shall then be charged with by the just Judge of his own mouth, and the mouths heaven and earth; that all flesh shall fDr ever of all others, and leaves the cause be silenced, and God shoU be clear when he •clear, for the judge to pass sentence judgeth. "Which show the works of the law writ-ligaittst him. ten in their hearts, their consciences also bearing

Witness, and their thoughts in the mean while ac-cusmg or else excusing one another, in that day when God shall judge the secrets of all men by Jesus Christ, according to my Gospel," Rom. ii 15,16. And hereby all the mouths of unbelievers will be stopped, and they all be found guilty before Christ.

INPEBENCE8.

I. ; These things being considered, it may stir up all persons to take heed how they act at home and abroad, when they go out, and when they come in, when they lie down, or rise up, because Conscience observes all that is said or done, nay, is privy to all thoughts of our hearts, and one day will witness for us, or against us.

II. Let Christians, whatever they do, labour to keep a good Conscience. A good Conscience is better than a good name; it is better than a good trade, it is better than a good estate. And for further motives to this needful duty,

1. Consider, Conscience keeps a register of all thy thoughts, words, and actions; what you forget, and is quite gone out of theur memories, is set down in the book of Conscience.

2. Consider, Conscience is a Witness, an impartial Witness, an accuser of evil; and though ic lie still a great while, it will rouse up at last, and witli its cruel charges and accusations harass the soul: as in the case of Joseph's brethren: " And they said one to another, verily we are guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us," Gen. xlii. 21.

3. Conscience is not only a Witness, but a judge, and hath power to condemn the wicked and the guilty soul; it sits upon the throne, as God's attorney-general, to award life or death, as the states and conditions of men are. " If thy heart condemn thee, God is greater," &c., 1 John iii. 20, 21.

4. Conscience doth often the work and office of a tormentor; woe to them that fiJl into its enraged hands here, but much more sad will it be with them whom it shall torment in hell. It is it that is " the gnawing worm that never dies, where the fire shall never b^ quenched," Mark ix. 44. But,

5. There b no hemag in this world the pain and tonnent of an accusing Conscience. Tibenos the emperor, was so followed with grief and horror bj his own Conscience, that he confessed in&e senate-house he suffered death daily; and Claries the Nindi of France, that monster of mortals, aflter the dreadfiil massacre, eoold neyer endure to be awakened in the ni^t without music, such was the dreadful anguish and horror he found in his own Conscience. fVancis Spisa also maj be here recited among the rest, whose Conscience terrified him at that rate, that the account of his fearful case is left to posterity. It was X^onaeience that pat Judas into such an amaze, and forced him to hahg himself, after he had betrayed our blessed Saviour. And many other examples, both ancient and modem, we meet with, both oi men and women, that have destroyed themselves, as not being able to bear the cruel torments of an accusing Conscience: and others from henee have confessed their guilt, and so delivered themselves into the hands of justice.

6. That man can never have good days, that keeps an evil Conscience.

7. On the other hand, he that hath a good Conscience needs never be sad, nor can he be without good days; for as trouble and horror of Conscience is the greatest trouble, so |)eaoe of Consdenoe is the greatest joy« That man can never want music, saith Mir. Caryl, that speaks in consort, and is harmonious with himself. A good Conscience is the poor man's riches, and the rich man's cbiefest jewel, a jewel worth keeping. It is, saith one, the best pillow to sleep on, and the best dish to feed on. ** A good Conscience is a con* linual feast,** Prov. xv. 15, so the Geneva translation. A good Conscience with a dinner of herbs, is all varieties; but a bad Conscience makes all feasts and pleasures like the hand«writing on Belshazzar's wall, Dan. v. 5. •

8. Labour to get and keep a good Conscience, becaase an evil one spoils dl the good and best actions of thy life: it renders thy prayers siufiil.

9. Consider, Conscience is privy toall thou thinkest, knoweth what evil hath been dona by thee in private, seeth all the evil thou hast committed, and all the good thou hast omitted the doing of; and one day, if evil, it will lay all open before the eyes of €k)d, angels and men, and come in as a Witness, to charge and condemn thee for ever,Rom. li. 15. 0 therefore get a good Conscience.

10. Take heed how thou cairiest thyself towards Conscience, because it hath a regal power in thy soul, a eommission either to accuse or excuse: and if it condemns thee as an unbeliever, or as a felse hypocrite, by the light and authority of God's Word. God will also, assuredly, condemn thee, anion thorn repent, in the great day, 1 John iii. 20.

11. Consider what a glorious mercy it will be, to have such a friend as Conscience. Witness fer thee, when then art wrongfiilly accused and condemned by men. This was that which bore up Job, and holy Paul, in their troubles. '* My heart shall not reproach me," Ac., Job xxvii. 6. ** This is our rejoicing, the testimony of our Conscience," 2 Cor. i.12.

Quest Some possibly may enquire here. How a good Conscience may be known, or what characters nay be given of it ?

Answ. I shall give you some rales to judge of a good Conscience, both negatively and positively.

First, Negatively.

1. A blind, ignorant, and misguided Conscience is not a good Conscience. Some dunk that God concerns not himself with their actions, takes no notice of their hearts, words, or lives. Others think that God is made up whoUy of mercy, and tremble not at his justice, and so conclude it is an easy thing to get to heaven. One that I have heard of, said. That if it were as easy to get the riches of this world, as it was to get to heaven, he would not care; or to that efEect: not remembering that it is as hard to enter into the kingdom of heaven, especially for rich men, as it is for a camel to go through the eye of a needle, MaEtt. scix. 24, and that the righteous shall scarcely be saved, 1 Pet. iv. 18. Others think, that those men are fools that make such a stir and ado about religion, thinking that is the best religion that is easiest to the flesh, uid is most free from outward trouble ; whereas the Scripture saith, that " Whosoever will Uve godly in Christ Jesus must eu£fer persecution," 2 Tim. iii. 12. Some think the laws of men must be tbeir rule in all natters of fiuth and religion; and whatever magistrates command, must be done, &f.

mm

C64 CONSCIENCE A WITNESS. [fiOOK lY.

2. A drowsy and sleepy ConscieDce is not a good Consdenoe. A Conscience that is not thoroughly awakened, will let a man alone in sin; such can deep npon the brink of the greatest danger, though they be just falling into the gulf of eternity; yea, can sleep under the most awakening ministry; tiiough heU-fire be tbx)Wn, as it were, in theur Tery faces, yet Conscience giveth them not one jog.

3. A guilty Conscience is not a good Conscience, when Conscience flies into a man's ftce for this or that sin, some horrid poUution or other, loved, and lived in. Tit. L 15.

4. A seared Coilsdence, a Conscience that hath no feeling in it, is not a good Conscience.

5. A despairing Consdeoce is not a good Conscience. Such as think thehr sins are greater than God can or will forgive, notwithstanding Christ hath said, **^ All sins and blasphemies against the Father and the Son shall be forgiven unto men," Matt. xii. 81; and those that believe not there is life for them in Christ, make God a liar.

Secondly, Positively.

1. That man hath a good Conscience, that walks uprightly and faithfully to his light, according to what he knoweth. If he hath only a natural light, and walks up faith^ly to that, then he hath only a natural good Conscience; there is moral sincerity spoken of in the Holy Scriptures, as well as godly sincerity. Abimdech in this respect had a good Consdenoe; ** In the sinceriiy of my heart, and innocency of my hands, have I done this," Gen. XX. 5.

Here I might show how a natural good Conscience may be known from a Consdence evangelically and spiritually good; take two or three hints.

(1.) He whose Consdence is only naturally good, is usually a proud man; ** Lord, I thimk thee, I am net as other men," &c, Luke xviii. 11. Such seek their own ^ory, they sacrifice to their own net, and burn incense to their own drag; all centres in setf, the prindple of their action is self. A siunt, whm his gifts are hi^est, his heart is lowest; when his spirit is most raised, his heart is most humble.

(2.) A man that hath only a natural good Consdence, his great endeavour is to still the noise, and to stop the mouth of it; but never looks to have the guilt removed, and filth washed away by Christ's blood; he seeth no need of a Saviour: " 1 was alive once \vithout the law," &c.y Rom. vii. 9. He is like a child that hath got a thorn in his flesh, who wipeth away the blood, but taketh no notice or thought how to get out the thorn. If bare performance of duties, whether natural or divine, will still or quiet the Consdence, the Consdence is but natmraliy good.

2. When Conscience compares a man's ways by the perfect rule of God's word, by which he walks, and finds it agreeable thereto.

3. An evangelical good Consdence findeth a man as careful of his duty towards God, as he is of his duty towards man; and as careful of his duty towai*ds man, as of his duty towards God. ** Herem do I exercise myself, to have always a Conscience void of offence toward God, and towards man," Acts xxiv, 16.

4. An evangelical good Consdence always stirs up to obedience and conformity to God's word, from the dght of the excellency of it, and purity that is in it: '* Thy word is very pure, therefore thy servant loveth it," Psal. cxix. 140.

5. He hath a good Conscience, whose conviction and trouble for sin is universal, when it is deep, when the Spirit searcheth into the bottom: " Come, saith the woman of Samaria, see a man that hath told me all that ever I did." '* And they were pricked in their heartF,'John iv. 29, 39, Acts ii. 37.

6. He hath an evangelical good Conscience, who is troubled for sin, not simply because of shame, or because of inward guilt, or fear of punisliment, but because God is and hath been offended, his Spirit grieved, and his soul defiled, and made unlike God his trouble aiiseth from the sense of Uie heinous nature of sin.

7. When Conscience findetli that no convicUon, either of sm or duty, is slighted by the soul, but tenderly nourished, Psal. cxix. 80.

8. When a man will suffer any punishment or loss, before be will offer violence to his Consdence, and sin against God.

9. When Conscience cannot find any sin hid, spared, borne with, or connived at in the soul, no ftweet morsel under the tongue.

10. When Consdence finds a man the same in private that he is in public; and that ht is not of a pharisaical spirit, doth nothing to be seen of men, or for vain glory's sake.

11. When Conscience cannol find any duty or ordinance, which the sold is convfaioed of to be neglected, though he.be ei^sed to r^iroaoh thereby. To obey God in baptism, is called the answer of a good Conscience; Conscience calls for obedience to this, and to all other ordinances of the Gospel, when convinced of them.

12. And lastly; when Conscience beareth testimony to a sod, that it loveth God and Jesus Christ above all things in this world, Ac ** He that hateth not fiither and mother,, Ac., cannot be my disciple:" that is, if he hath not a lesser love to them; for the le^r love in Scriptore is called a hatred, whidi our Saviour openeth in another place, " He that loveth father and mother more tlum me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me," Ac. *' Yea doubtless, I account all things but loss," &c., Phil. ii.. 8—10.

Quest How shall a man get and keep a good Conscience ?

Answ. 1. He must get his heart sprinkled with the blood of Christ " Let us draw near with a true heart, in full assurance of fidth, having our heart sprinkled from an evil Conscience," &c, Heb. z. 2^ See that you experience that the blood of Christ hath as effectually purged your Consciences from dead works as the blood of bulls and goats sanctified to the purifying of the flesh, Heb. ix. 14.

2. He must take heed of all such things as offend his Conscience; Conscience is a very tender thing, the smallest thing will make it bleed.

3. He must take heed of evil and corrupt principles: an erring Conscience is not a good Conscience.

4. Labour to sit under a soul-searching ministiy.

5. Take heed of vam glory, and all secret evil; Conscience pryeth into thy most inward thoughts; beware of speculative sin.

6. Labour to keep thy tongue. " Whoso keepeth his mouth, and his tongue, keepeth his soul from trouble."

7. Labour to bring thy heart into every duty; beware of hypocrisy.

8. Bo not grieve or offend thy Conscience in anything; though the matter may be in itself lawful, yet thou must not do it, if thou hast a doubt in thy spirit about it: ** He that doubteth is damned," Bom. xiv. 23, that is condemned in his own Conscience. But much more take heed of doing that which is by all owned to be utterly unlawful.

9. Labour in all acts to be sincere. Conscience hath power to give in testimony concerning thy integrity; if thy heart be unsound, and not upright, Conscience will soon discover it, and reproach thee for it, and thou wilt not be able to hold out to the end : and sad will it be to have thy ovm Conscience witness against thee, when thou comest to lieon a sick bed; an evil Conscience will be a bad death-bed companion.

0 how doth this reprove those that sin, and regard not the checks and rebukes of then: own hearts I Conscience in the great day will be more than ten thousand witnesses against them.

-^ ¥

METAPHORS, ALLEGORIES, SIfflLES,

TYPES, ETC.

EELATIVO TO THE

CHURCH OF GOD.

THE CHURCH CALLED THE CITY OF GOD.

«<

Glariotts things are spoken ofthee, 0 City of God, Selah^^ PsaL Ixxxvii. 3. *' There is a river, the streams whereof shaU make glad the City of God, the hdy place qf

1^ tabernacle of the Most High^* Psal. xlvi. 4. ** We have a strong CUy,** &c., Isa. zxvi. 1. ** Look upon Zion, the City of our solemnity'* &c., Isa. xxxiii. 20. ** And they shall call them the holy people, ^e. And thou shaU be called a City sought oui,

not forsaken *' Isa. Ixii. 12. ** Ye are a City set on a hill, that cannot be hid,** Matt. v. 14.

In these places of the Holy Scriptures, Sion, or the Church of God, is called a City. Sion was a fort or mount in Jerusalem, and the temple was built upon it; hence the church of the Jews was called, as some conceive, by this name Zion, because there they assembled : but after, it was a name or title given to the Church, whether Jews or GentUes. '* Ye are come to mount Sion, to the City of the living God, the heavenly Jerusalem," Heb. xii.22. Grod's people may be called by the name of Sion or Jerusalem.

1. Because we were naturally like Jerusalem, the forths of the Jebusite, viz., sinners and enemies to God.

2. Because by grace we are overcome and conquered, like as Jerusalem was, by the true David.

3. Because the Church is fortified by the Almighty for his own use, and chief place and residence in this nether creation. ••

4. In respect of her renown and glory. As Jerusalem was renowned above all Cities, so God's Church is now above all people and societies in the world.

5. Because it is viewed and gazed upon by all strangers; she may well be compared it a looking-glass, as Zion signifies.

6. In respect of her laws; for as the law and public worship were at Jerusalem; so Christ's laws and public worship are maintained in the Church. Hence God is said to love the gates of Zion, more than all the dwelling-places of Jacob, Psal. Ixxxvii. 2.

Observe. The saints, or Church of God, is the City of God, or may fiUy be compared to a City.

In opening of this metaphor, we shall show the nature, trade, government, privileges, and glory of the City of God.

METAPHOR. PARALLEL.

I. A City is a place built by I. The Church is built by Christ, for a habi-men, for a people to mhabit, or dweU tation for God: upon this rock will I build my in. Church," Ac, Matt. xvi. 18. *' In whom ye are

bnilded together for an habitation of God through

BOOK IV.]

THE GHUBCU CALLED TUK CITY OF GOD.

607

MBTAFHOB.

n. A City is usuaUy compassed about with walls, that it may thereby become more s^e and secure to dwell in, and some cities have two or diree walls, to make them more impregnable.

so the Lord is round about them that

PAEALLEL.

II. The Church of God hath Strong walls about it. " We have a strong City; salvation will God af^lnt for walls and bulwarks," Isa. xxvi. 1. The Church hath a threefold wall about it

First; The wall of God's providence. '* Hast not thou made a hedge (or wall) about him ?" Job. i. 10," As the mountains are round about Jerusalem; fear him/' &c., Psal. cxxv. 2.

.. Secondly; The protection of the holy angels: " The angels of the Lord encamp round about tliem that fear him," &c., Psal. xxziv. 7.

Thirdly; God in an extraordinary manner, is as '* A wall of fire round about her/' Zech. ii. 5; every one of his attributes is a gracious defence to the Church.

m. Some Cities are bravely situated, they are built upon a hiU.

IV. A City is built of many materials, and are in it many buildings or houses, set in rare uniformity, curiously joined and com-IMtcted together.

in. The Church of God is fiunous iq>on this account : *' Beautifulfor situation, the joy of the whole earth is mount Zion ; on the sides of the north, the City of the great King," Psal. xlviii. 2. «' Ye are as a City set upon a hiU," Matt. v. 14,

IV. The Church of God is built up of many living stones, conaisting of divers particular societies, or spiritual houses. *' Now therefore ye are no more strangers and foreigners, but fellow-citi-zoos with the saints; and of Uie household of God: and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief Comer-stone : in whom all the building fitly framed together, groweth to an holy temple in the Lord: in whom ye also are build-^ together for an habitation of God, tlurough the Spirit," £ph. ii. 19— 22, '* Jerusalem is buiided as a City that is compact together," Psal. cxxii. 3.

V. A City hath its particular V. The Church of God also hath special laws, laws, institutions, and customs, by institutions, and customs belonging to it, (by

which it is in all things governed,) which are contained in the Holy Scripture, the great charter and statute book of the Church.

VL The Church of God is not without a good government, and a supreme magistrate, viz., the Lord Jesus Christ, who is the chief Judge and Law-giver, or Head of this spiritual corporation.

;whiGh it is governed.

VI. A City hath a supreme governor in it, who rectifies all disorders and confusions, that otherwise •would be therein, considering the

multitude of its inhabitants.

VII. A City hath, besides the chief governor and principal magistrate, divers, inferior officers for administration of justice, and well-governing thereof.

VII. So the Church of God hath mferior officers under Jesus Clirist, which the citizens by the appointment of Christ are required to substitute and ordain, to govern and keep all things in good order. " And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers," &c., Ephes. iv. 8—12.

VIIL The Church or City of God hath a spiritual trade belonging to it, which all the citizens do and always ought to follow, by which they are also greatly enriched.

IX. The saints or citizens of Zion are all merchants, who trade daily to heaven; they fetch their blessed merchandize from thence; '* Our con-

VIII. A City hath some special trade belonging to it, by which its inhabitants are enriched.

IX. Many Cities have merchants in them, who trade into remote parts of the world, and fetch their merchandize from afar. versation is in heaven," Phil. iii. 20. Hence the Church is by Solomon compared to merchant's aliips. See Merchant's ships. Saints have, like other merchants, their correspondent Jesus Christ, who makes glorious returns of all they venture, or send to heaven : for every duty rightly performed, he makes returns of mercy; for tears of godly sorrow, he returns them the oU of joy. " Thou wilt," saith holy David, " put my tears into thy bottle." By which means the spiritual citzens grow rich in jkitb, hope, experience, &c. See the Parable of the Mercliaut-man.

THE CHURCH CALLKD THE CITY OF GOD.

[book IV.

Now touchiDg the trade, traffic, or merchandize of this City, upon which its wealth and prosperity doth wholly depend, take what follows:

First Their trade is heavenly. *t Wherefore, holy hrethren, partakers of the heavenly calling, consider the Apostle and Htgh-priest of our profession, Jesus Christ,'* Heb. ilL 1, 2. And as they are all merchants, and use one trade, so they all deal with one and the same Benefactor, from whom they have quick returns; they fetch their goods from afar. Something touching the excellency of the trade of the City of God, I shall hint in a few particulars.

Secondly. As touching her commodities, or the merchandize which her citizens deal in. First, Negatively.

1. They are not prohibited goods.

2. They ar« not counterfeit goods.

d. They are not temporal and corruptible goods. Secondly. Affirmatively, and more directly, they are,

1. Soul-enriched commodities, things that are of very great worth and value. " The merchandize of wisdom is better than the merchandize of silver, and the gain thereof than fine gold," Prov. iii. 14.

2. They are needM things, such things as we cannot be without. Some things that mer* chants of a City deal in, and fetch fron^ sdai, though they are of great value, yet we may very well submit, and Hve comfortable without them, as pearl, and precious stones, &e. But there is an absolute necessity of all those things the citizens of this city trade in and for.

3. They are such commodities as ynJl make the nations and persons that buy them -happy for ever; and indeed there is no true happiness without them.

Quest. What is the traffic of this City of God ?

Answ. The first thing that I shall mention, is the truth; this she offers to sale: ** Buy the truth, and sell it not," Prov. xxiii. 23. The church is called *' The pillar and ground of truth," 1 Tim. iii. 15. Truth is only to be found in this City, or in the warehouses of the citizens of Zion, viz., the word of God, and the hearts of believers.

The second thing, is a soul-converting Gospel, and blessed ordinances, " The law goeth forth of Zion, and the word of the Lord from Jerusalem," Micah iv. 2.

The third thing they deal in, are the gifts and soul-enriching graces of the Spirit, hope, love, humility, Ac. Things of very great worth.

The fourth is justification; every true sinner makest it his business to get this predons treasure.

The fifth thing is the peace of God, which passeth all our understanding, one of the rarest commodities in the world.

The sixth thing is, union and communion with God. '* That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ," 1 John L 3.

The seventh thing is, peace of conscience: " Herein do I exercise myself, to have always a conscience void of offence, towards God, and towards men," Acts xxiv. 16.

The eighth thing is, sanctification,-or a holy life; they who trade not in this commodity, are none of the true sons and citizens of Zion.

Ninthly. The pearl of great price, worth more than ten thousand worlds.

Tenthly. The last thing that I shall mention is, eternal life, a crown of glory that fad* eth not away, 1 Pet i. 4.

METAPHOR.

X. A City whose commerce lies principally in a foreign trade or merchandizing, hath uoually a navigable river belonging to it, by which means their commo^ties, or those goods they deal in, are brought home to their very doors; as we sov by experience. What

PABALLEL.

X. The City of God, whose trade lies in spiritual merchandize fetched from afar, hatli a most glorious river belonging to it, which may indeed be said to run tlm>ugh every street thereof, viz., the Holy Spirit, and Word of God. The Spirit in several pLice of Scripture is called a river, and by means of these blessed streams are all divine and sacred com modi ti(>8, wliich the

ICETAPUOR. PARALLEL.

infinite profit doth the river Thames godly deal in, brought home to their very doors, yield this famous City! and what viz., gifts, graces, pardon, peace, and joy in would its trade he worth, were it the Holy Ghost, &c.> which are very excellent not for it ? merchandize. And were it not for this river,

what would become of this City ? we should soon be impoverished and undone. It is the Holy Spirit that enriches and cheers the hearts of all gracious souls. " There is a river, the streams whereof make glad the City of God, the holy place of the tabernacle of the Most High," P^ xlvi. 4. It may not be amiss here to consider,

1. From whence this river comes. See River, under the third Head of Metaphors.

2. The nature of the waters.

3. The divers streams thereof.

First; The river comes, 1. From a rock. Numb. xx. 8,11 This rock was first smitten, and then the water came out abundantly.

2. It comes from an infinite inexhaustible fountain; it is said to ** proceed from the throne of God and the Lamb," Rev. xxii. 1.

. Secondly; Touching the nature of this river ; though we have spoken of it under the third Head of Metaphors, yet we will touch a little upon it here. It hath besides other properties of spiritual water, these divers qualities,

1. It will heal all the diseases of the inward man; it will soften, and make very tender and pliable, and break in pieces a hard heart.

2. It will cure the soul of spuritual blindness; nay, it will open the eyes of him that was bom blind.

d. It will infallibly cure all spiritual consumptions, that spiritual waste or decay of fidth, love, zeal, hope, &c., which seizeth sometimes upon many Christians.

4. It will bring down the swelling of pride, and make a man very humble, and little in his own eyes; the more of the Spirit, the more humble.

5. It will cure all manner of spiritual deadness or deafness, making a man very lively and diligent to hear good counsel and instruction, as Lydia experienced. Acts xvi. 14.

6. It is good against the tremblings of the heart, and will make a man bold and courageous in the cause of Christ, in evil times. " We cannot but speak the things which we have both seen and heard," Acts iv. 20.

7. It is an excellent remedy to purge out all noxious and evil humours of the soul, from whence many distempers flow, making a man sound at heart, and holy in life.

8. It will effectually restore a lost appetite, and make a man relish well the food of God's Word, causing it to be sweeter to him than honey, or the honey-comb, Psal. cxix. 103.

9. It will preserve from the plague of sin, of what sort soever it be, though a Christian be amongst infected persons every day.

10. It will revive a fainting and drooping spirit.

11. It will set and make whole all broken bones, as David and thousands others have found by experience.

12. It will cure the leprosy, and old running ulcers, and also all fresh wounds of the soul, though ever so deep, stinking, and loathsome.

13. It is good against weakness of the hands, feebleness of the knees, 1 Thess. V. 14.

14 It is sovereign good against spiritual barrenness, making the godly to bring forth much fruit, 2 Pet. i. 9.

15. It will clear the sight, and make a man see afar off.

16. It infallibly cures the sleepy disease, or the spiritual lethargy of the soul, so that they shall not sleep as others do, 1 Thess. v. 6.

17. It cures all dbeases of the tongne and mouth, and an unsavoury breath, that common sign of a foul stomach, James iii. 5, 6.

18. It cures all spiritual lameness; it causeth a lame man to leap as an hart, and never lialt any more between two opinions, Isa. xxxv. 6.

19. It perfectly cures all distempers of the head, occasioned by error, and erroneous principles, that corrupt the understanding.

20. It is water of life, he that druiks of it shall never die, John iv. 14.

Thirdly; this river hath three special streams. 1. The stream of ordinances. 2. The stream of heavenly graces. 3. The stream of divine promises. Sinners come to these waters, 0! come before the stream be turned another way. See River and Water of Life.

METAPHOR. PABALLEL.

XI. In a glorious City usually is XI. The Church is the habitation of God. the king's palace, or his chief place '* The Lord dwelleth in Zion, in Judah is God of residence, which tends much to known; his pame is great in Israel, in Salem also its honour and renown. is his tabernacle, and his dwelling place in Zion.".

This is for the everlasting honour and renown of the Church. ** The Lord dwelleth in Zion. Sing praises, for the Lord hath chosen Zion,. he hath desured it for his habitation. This is my rest for ever,'* Psal. ix. 11, Isa. viii. 18, Psal. Ixxvi. 1, 2, 3, and cxzxii. 13,14. " Though he be the high and lofly One that in-habiteth eternity, yet he dwelleth with them that are of an humble and contrite spirit," Isa. Ivii. 15. The special and most gracious presence of God is with his people.

XU. A City hath some certain XII. So the Church of God hath many glori-privileges, freedoms, and immunities ous privileges and immunities belonging to it, belonging to it, which strangers which unconverted sinners have no right to. have nothing to do with; foreigners The first privilege, or part of that freedom may not dwell within the waUs of that belongs to the City of God, is pardon ot some Cities. sin. " The inhabitants shall not say, I am sick;

the people that shall dwell therein shall be forgiven their iniquity," Isa. xxxiii. 24. 1. This is a glorious privilege and freedom, if we consider the abominable and heinous nature of sin, which is opened under the third head of metaphors. 2. Because of that which is couched and comprehended under the blessing of pardon; when God absolves a poor sinner, he not only forgives, but also foigets, their sins and iniquities he remembers no more. 3. Because it is a free-* dom from the guilt of it. 4. Because it is a freedom from the power and dominion of it, Rom. vi. 14. 5. It is a freedom from the punishment of it. Bom. viii. 1, John v. 24. 6. Because it is a purchased freedom, it was obtained by a great snm, viz., the sum of God's great love and grace, with the sum of Christ's blood. Remission is through Christ's atonement. 7. Because it is a sealed freedom, it is made over to the soul by the king's own seal, the Spirit of God, that great seal of heaven, Eph. i. 13,14. 8. Because it is a lasting freedom; the sins of believers are forgiven for ever, they shall never be laid to their charge.

The second privilege of this City is, Gospel-fellowship, free access to the liOrd's table, and communion with the saints: '* They are made to sit down together in heavenly places in Christ Jesus," Eph. ii. 6.

The third privilege is right to the ministry; they may all lay claim to the ministers and ministry of the word: " Whether Paul or Apollos, or Cephas, all are yours," 1 Cor. iii. 22, 23. They, and all their gifts and gracious endowments, are the saints'.

The fourth privilege is, their undoubted right to the City-stock, or the Church's patrimony.

1. The stock of prayers: sincere souls have a right to all the prayers of the Church.

2. To that store and spiritual provision, viz., the bread of life, &c,, that is laid np in her. " God will bless the provision of Zion, and satisfy her poor with bread," Psal. cxxxii. 15.

3. The stock of promises. God hath promised to bless, comfort, strengthen, beautify, build up, and save Sion, and consequently every saint and member hereof; for all those, and many more like promises, arc directly made to every sincere soul or citizen of Sion.

The fifth privilege is, free access to the throne of grace, Eph. ii. 18.

Sixthly, a dwelling-place there. There is a glorious privilege; they dwell near the King, hehold him in the galleries every day; they dwell in God's courts, nay, in his house: " Blessed are they that dwell in thy house, Uiey will he still praising thee, Selah," Psal. Ixxxiv. 4. " They that are planted in the house of the Lord, shall flourish in the courts of our Qod, they shall bring forth fruit in old age," &c., Psal. xcii, 13.

1. It is a strong and sure dwelling-place: " He shall dwell on high, his place of defence shall he the munition of rocks," Isa. xxxiL 18, and zxxiiL 16.

2^ It is a rich and glorious dwelling-'place.

3. It is a pleasant dwelling-place.

4. It is an honourahle dwelling-place.

5. It is and shall he a peaceable habitation. '* Look upon Zion, the City of our so-kmnities: thine eyes shall see Jerusalem, a quiet habitation, a tabernacle that shall not be. taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken,'' Isa. xxxiii. 20.

Seventhly, They have a right and privilege to choose their own officers; eveiy free Citizen hath his voice at every election. No mmister, bishop, or deacon, may be imposed npon them without their own free consent.

Eighthly, They have a right to all tlie blessbgs and privileges of the river, the streams whereof niake glad all the inhabitants, the nature of whose water you have heard.

Ninthly, They have a right to the City-guard, which always attends them, whithersoever they go, or whatsoever they do, when they are about their proper work, which are the good angels.

Tenthly, The last privilege I shall mention is, sonship. " But to as many as received him, to them gave he power, [or privilege,] to become the sons of God," John L 12. *' Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father," Gal. iv. 6.

aCETAFHOB. PARALLEL.

Xni. Some Cides have a com* XIII. The Church hath a common stock or

mon stock in them, out of which storehouse belonging to it, called the unsearchable

the poor decayed citizens are often riches of Christ, out of which all poor decayed

supplied and helped in theur dis Christians have their wants supplied, Eph. iii. 8.

tress, and thereby delivered from That grace that is treasured up in Christ, is always

utter beggary. readv to be given forth to his poor children ;

and by this means they are kept from ruin, and being utterly undone. " My God shall supply all your needs, according to his riches in glory, by Christ Jesus," PMl. iv. 19.

XIV. A City hath also a strict XIV. The Church, or City of God, hatfi also watch appointed to keep the a strong and faithful militia, or spiritual watch, gates, and to see that no accident which are the holy angels. These are called happen in it, to the hurt and de watchers, or watchmen, Dan. iv. 23; and in triment thereof. other places, the Lord's host, or the armies of

heaven, who are mighty in power, one of them being able to destroy all the Church's enemies. These keep the saints day and night; they encamp about them, and see that no evil come unto them. Besides Uiem, God is said to watch over his people continually, who is called, *' the Watchman of Israel, and the Saviour thereof in the day of trouble," " Unless the Lord keep the dty, the Watchman waketh but in vain," Psal. cxxvii. 1, 2. Besides, there are the ministers of the Gospel, who are called watchmen. See the suLth Head of Metaphors.

XV. A great and famous City XV. The City of God is famous in respect of hath towers and battlements be- its towers, and places of security. " Walk about longing tc it, not only for oma- Zion, and go round her; mark well her bulwarks, ment, but ako for strength, and se- consider her palaces, that ye may tell it to the cority from evil. generation following: For this God is our God

for ever and ever, and he will be our guide until death." *' The name of the Lord is a strong tower," &c. Psal. xlviii. 12—14. Every one of the blessed attributes of God are as so many towers of safety to his Church. See Strong Tower in the first head of metaphors.

TIIR CHUaCH CALLED THE CITY OF GOD.

[book XT.

MKTAPliOE.

JfAHALLKL.

XVI. In a City, notwithstanding the many nohle and honoorable personages, or worthy patrons, that dwell therem, yet there are some ill and unworthy members that get a being there, which tends much to its blemish and reproach.

XVI. So the City of God, notwithstanding all the holy and eminent samts and servants of God who dwell therein, yet hath in him some wicked and ungodly ones, who by craft and hypocrisy get a being there, though when known they be turned out, as the incestuous person, 1 Cor. v. ** Hymeneus and Alexander " were, 1 Tim. i'. 20. " For there are certain men crept in unawares* who were before of old ordained to this condemnation, ungodly men, turning the grace of God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ,'' Jude 4. These ill and loose professors being a great reproach upon the (Jhurch of God; but there is a day coming, when the Church shall be freed of them. " There shall be no Ca-naanite in the house, or City of God," Zech. xiv. 21.

XVII. The citizens of a great XVII. So the Citizens of Zion have an honour-and glorious City are much aSect- able respect, and high esteem for God's Church, as

appears particularly in David: *• If I forget thee, 0 Jerusalem, lot my right hand forget her cunning ; K I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chiefest joy," Psal. cxxxvii. 5, 6. Many reasons may be given, why the godly are so much taken wiUi Zion.

1. Because it is the place of their birth; they were bom, or rather bom again, in her. " And of Zion it shall be said, this and that man was born in her, and the highest himself shall establish her. The Lord shall count, when he writeth up his people, that this and that man was bom there, Selah," Psal. Ixxxvii. 5, 6.

2. Because it is the City of their Father, and so their blessed inheritance; all the glorious immunities thereof are theurs.

3. It is a City redeemed or purchased by Christ's most precious blood, he gave himself for it. •* Ye are bought with a price," 1 Cor. vi. 20,

4. It is built by God, and for God; it is the place that he hath chosen, he esteems highly of it! '* He is said to rejoice in Zion, he loves the very gates thereof, more than all the dwelling-places of Jacob," Psal. Ixxxvii. 2.

5. It is a splendid and most glorious City; her foundation is laid with precious stones, yea, the choicest sapphires; her streets are paved with that which is more rare than the purest gold.

ed with, and highly esteem and love the City were they dwell.

XVIII. Some citizens who are industrious, grow very rich, and attain to great honour among their neighbours; and those are quickly known, and taken notice of; they may be discovered in divers respects.

1. Rich men, wealthly merchants, can trust or stay a great while for their own wiien poor men must have all presently paid down. The clearest promises or firmest covenant, will not serve their turn, without some considerable part presently paid.

2. Rich citizens have a great stock lying by them.

faith, when others have but a little; a and for hi3 Church, &c.

XVHL So some of the citizens of Zion, who are diligent and industrious in the improvement of grace, and the means of godlmess, grow very rich in faith and s^ood works, rich in spiritual and divine knowledge, rich in heavenly ex* perience. The diligent hand maketh rich, with the blessing of God. And these rich saints are also soon ducovered, and taken notice of, Pxov.

1. So those who are spiritually rich, James ii. 5; rich in faith, rich merchants of mount Zion, the City of God, can trust, they can stay patiently in expectation of the good of the promise, as Abraham, who was strong or rich in faith, when others cannot rely upon a bare promise, or take God's single word for the accomplishment of this or that, Rom. iv. 20.

2. So those who are rich citizens of Zion, rich in grace, have a stock of blessed experience, as David had. They have a stock of faith, mudi

stock of good works, having <lone nmch for God,

BOOK nr.]

THE CHURCH CALLED THE CttY OF GOB.

673

HETAPBOB.

3. Rich citizens have abundance of precious things, rare merchandizes to dehght in, as gold, silver, and many other rich commodities.

4 Rich men do Hot live upon their labour, as poor men do% Some rich men work, and take as much pains as the poorest man in the City; but their work is pleasant, and more de> lightihl to them, than the labour of one that is very poor.

5. Rich men go filler, or are generally more richly adorned, than the poor; you may know a rich dtizen by his costly ornaments, by his rich robes, and chains of gold about his neck.

give them more learning, and better education, than the poor generally do or can.

PARALLEL.

3. So rich citizens of Sion have abundance of rare and precious things in their warehouses, viz» their hearts, as love, peace, and joy in the Holy Ghost, Gal. V. 22.

4. S6 rich citizens of Sion» though they work hard for God: " I laboured more abundantly than they all," 1 Cor. xv. 10, yet their work is sweet and pleasant to them, because they work not for life, or for a livelihood: they rest not upon doing, but live by faith. Gal. ii. 20. But poor saints live more upon doing than believing; they have but little of that, or any other giace»

5. So rich saints are more udomed with garments of humility, "With the ornament of a meek and quiet spirit, which is in the sight of God of great price," 1 Pet. iii. 4 They can deny themselves, are patient under sufferings, endure all things contentedly for Christ's sake; they have much wisdom, as " An ornament oi

grace upon their head, and chains of gold about their neck," Prov. i. 9.

6. lUch citizens do usually bring 6. So rich saints, such as have much grace, up their children more nobly, and who are great dealers, and have got much by

trading in spiritual things, bring up their children more virtuously, and give them better education; they give them better counsel, better examples than others; they train them up in the fear and admonition of the Lord, taking God for a pattern herein, who maketh the Word and rod a blessing to his children, Gen. xviii. 19, Eph. vi. 4, Psal. xciv. 11, 12.

7. Rich citizens live high, keep a 7. So ^ose who are spiritually rich, have good table, in comparison of what the many precious morsels, yea, blessed variety of poor do, or are able. choice things; they are often feasted by Christ,

and are with him iu the house of wine, and deligbt themselves in &tness; their good conscience is to them a continual feast, Cant. ii. 4, Prov. XV. 15.

8. So those who are spiritually rich, can best bear up under cross providences, persecution, and losses for Christ's sake.

9. So those that are rich, in spiritual experience, in faith, and good works, can do much for weak Christians by prayer, by advice, and good counsel Moses did mighty things by prayer for Israel, Exod. xvii. 11. *' The fervent prayer of a righteous man availeth much," James V. 16.

10. So those who are strong, and very rich in faith, and all other graces, are helped to bear up and pass through difficulty, in time of want and scarcity, better than weak or poor Christians will; only Gk)d hath for their comfort and encouragement promised to supply their wants, and wiU if sincere, also relieve them, that they shall not faint or perish in the years of &mine, Phil, iv. 19, Psal. Ixxxiv. 11.

8. Rich citizens can bear burdens, taxations, and losses, better than the jpoor.

9. Rich men can do for others; poor men can do but little for their poor friends or neighbours, when the rich can do much.

10. Rich men can best strive with difficulties, and live in years of scarcity, when others who have but just from hand to mouth, are in such times in danger of starving, or being reduced to great extremities.

XIX. Some Cities, though rich, yet are in a comparative sense but small, but little Cities.

XIX. The City of God, in comparisoa of graat Babylon, is but a small City, notwithstanding all her glory, grandeur, and greatness, (as you have heard) she is but little; " There was a little City, and but few men in it,'' Ecd. ix. 14, Luke xii. 32. This City is the.Chiurch of God, &c

Babylon is a great City. In comparison of the wicked, Christ's flock is but a handful of people, as it were, Ber. xvii. 18.

HKTAPHOB. PASALLBL.

XX. A City, though very strong, XX. The City of God, this little City, m yet is sometimes besieged, and hath besieged; " The daughter of Zion is left as a many enemies. cottage in a vineyard, as a lodge in a garden

of cucumbers, as a besieged City," Isa. i. 8; taid marvellous it is so small a City should hM out so bravely unto this day, especially considering what mighty enemies have and do besi^ her.

Object But here it may be ol)jected, hath it not been overcome ? Is it not said, that •< The holy City was trodden under foot ?" Rev. xi. 2.

Answ. It is only the outward court. God hath had his Church in all ages, though forced for a time to fly into the wilderness, from the hm of the dragoo. Rev. xii. 6.

Quest By whom is this City besieged ?

Answ. 1. By the devil, called a great king, and the king of the bottomless pit

2. By anti-d^rist, the tot-bom of Satan. He hath for above twelve hundred years laid siege against it, using all manner of engines, craft and cruelty, to batter her down, and finally to destroy her. Rev. xii.

3. She is besieged by the wwld, by wicked men, men of earthly and carnal principles, who abhor Zion, and say, " let her be defiled, raze her, even the foundation thereof," Psal. cxxxvii. 7.

4. She is besieged by sin, and the flesh, a secret enemy, who fain, in a dandestine way* would betray her; this enemy doth her the most mischief.

5. She is besieged by a multitude of fiilse teachers; these likewise have done great hurt and damage to the Churdi of God, who labour by evil doctrine to poison all her ii^bitanta, 2 Pet ii. 1, 2.

6. And besides all tbis, there have been sad divisions within her also: she has been as a City divided, and yet she stands.

7. There have been sad breaches made in her wall, so that many have been let in that way, who should have been kept out.

8. Many that seemed to be for her, have deserted her, and joined with the enemy, and yet she still holds out.

9. And, which is worst of all, few of those who have been in the City have l^avely acquitted themselves, by zeal and hohness, to defend her, and yet she holds out stilL

Quest From whence is it that she is helped to bear up against all these sore and grievous assaults, batteries, and calamities ?

Answ. I. This City, as you have heard, is buOt upon a rock, it has a sure foundation, which cannot be removed. Matt. xvi. 18.

2. The Lord of Hosts hath fought for her; it is he that hath been on her side, he hath defended Mount Zion, and the hill thereof; he hath taken part with her, and doth at thb day, Psal. cxxv. 2, Isa. xxxi. 4, 5.

3. She holds out, because God hath decreed her standing, and that her enemies shall not prevail, Zech. xii. 8, 9.

4. She is defended, because she is the place which the Lord loveth, and hath purchased with the blood of his own dear Son, Psal. Ixxiv. 2.

5. BecauAc it is the place where God's honour dwells; " I have loved the habitation of thy house, the place where thy honour dwells,** Psal. xxvi 8.

6. Again, she still remains, because she is, though a little City, yet a strong City: " We have a strong City." She hath strong fortifications, strong walls and bulwarks, Isa. xxxi. 1.

7. It is, because God's own habitation, as you have heard, is in her; God is '* A wall of fire round about her, and the glory in the midst of her," Zeeh. ii. 5, Psal. czxxv. 21.

8. She is defended byreason of the strong tower she hath in her; so long as her tower stands, how can she be battered down ? Zech. ii. 5. And her tower is impregnable. The enemy may sooner pull the sun out of the firmament, than undermine or batter down, deface or demolish the tower of Zion, which is the name of the Lord, Prov. xviii. 10. S<*e Strong Tower.

9. She is defended, becaase in her are the laws, statutes, ordinanoos, and holy institutions of her King, the Lord Jesus, where he is worshipped and adored in spirit and truth, Isa. ii. 3.

INFERENCES.

L Hence all that dwell in Zion may be provoked to a diligent improvement of their great privil^es, to the end they may be enriched with all those spiritual riches, and digged with that honour that appertaineth to a true denizen thereof.

II. Take comfort and encouragement also, whatever the attempts of the enemies are, yet about all her glory shall be a defence. AH those whose feet stand within her gates, may read honour, safety, and salvation as it were written upon her walla, Isa. iv. 5.

III. Let it be your delight to prefer her above her chiefest joy; as she is called the holy City, so be ye also holy, that you may declare yourselves unto what City it is you do belong, PsaL cxxxvii. 6^

IV. How may this call home all those that are gone astray, and invite all that profess good will onto Sion, to let their feet stand within her gates, for the Lord hath desired it for his habitation. Holy David made this his one thing desirable, viz., to dwell in (rod's house, to be a denizen of this City; and why should not you ? Psal. xzvii. 4.

V. Let it be a warning to all Sion's enemies, to take heed how they lift up their hands against her; or reproach Qod, and them that dwell in heaven; let them lay down their arms, and fight against her no more. ** The Lord shall roar also out of Zion, and utter his voice out of Jerusalem, and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the chil<faren of Israel. So riiall ye know tliat I am the Lord your God, dwelling in Zion, my holy mountain," &e., Joel iii. 16,17.

THE CHURCH OF GOD COMPARED TO THE MOON,

She iafiUr the Moan;' Cant. vi. 10.

«

The Moon is called in Hebrew Lehanak, of her whiteness, and bright shiiang. The state of the Churchy all expositors agree, is signified hereby.

The Chuidi may in many respects be compared to the Moon.

SUriLS. PARALLEL.

m

I. Naturalists affirm the Moon I. The Church hath all her light from Christ, receiveth her light from the sun. the Sun of Righteousness, Mai. iv. 2.

II. The Moon receiving light U. So the Church receiving light from Christ, by the beams of the sun, she shines she shines forth in brightness and glory. The sun forth, and giveth light to the world, gives light, but receives none; the Moon both

gives light, and r.jceives light; so Christ, as God, hath his light in himself; but as Mediator, hath his light from the Father, to communicate it to the Church, that tJbie Chunch may give light to the world, ^ Ye are the light of the world," Matt. v. 14.

III. The Moon giveth light to IH. So the Church gives her light (orA to en-the world only in the night. lighten sinners, whilst the night of this world last*

eth.

IV. The Moon, though very &ir IV. So the Church, though pure and holy, yet and bright, yet, as naturalists ob- in herself is not without spots of sin. No saint is serve, hath her spots. without blemishes. ** If we say we have no sin,

we deceive ourselves, and the truth is not in us," 1 John i. 8.

V. The Moon hath her various V. So the Church is under various states and aspects: sometimes she is m the changes. She doth not always shine as at fall full, and sometimes in the wane; Moon, or send forth a full brightness, but is some-

2x2

SIMILE. PABALLEL.

sometimes she shines more glorious, times so obscured, that she appears hardly visible; and sometimes less ; and yet still she was forced into the wilderness, from the face the same Moon. She doth not, saith of the dragon, and Eomish beast. Rev. xii. 6 ; an ancient writer, always show her yet it is certain, the Church is always in being, light in her full orb: she sometimes Posseputes nobis persuadere, eum esse ecclesice ata* so decreaseth, that there secmeth to turn, ut obsctfrari nequeat, ut nil Persidia, nil Hos^ us not to be any Moon; yet she is tes^ nil Antichristns valeat? Delere hi quidem ec-not then destitute of the sun-beams, clesiam nunquam possunt, sed in angustias eompin-' though it seem otherwise to our gere, et compeUere in latebras possunt, saith Whit-sight. aker. Thinkest thou that thou canst persuade

us that the state of the Church is such that it cannot be obscured, so that the perfidiousness of enemies, and antichrist, can do nothing against it ? they cannot indeed destroy the Church, but they can bring it inU) a narrower compass, and drive it into holes. The Church, saith Augustin, is like the Moon, which sometimes shines wholly, being enlightened with the sun-beams, and sometimes is deprived of a great part of her light; so the Church shines sometimes most gloriously, and sometimes is so obscured that she hardly appears at all.

INFERENCES.

I. Hence we may learn to look, and earnestly expect to reoeive aH our light as well at life from Christ, the Light of the world, and eaniestly pray with David, that he would lift up the light of his countenance upon us, Psal. iv. 6. That forasmuch as we have no light but what is communicated from him unto us, he would dart continuaUy his glorious beiuns

into ou<' hearts, that we may indeed be as shining lights in this dark world, Matt. v. 16.

II. This may also humble the most glittering saints, to consider that they cannot shine so bright in this world, but that their spots may be discernible to themselves and others, which may excite them to apply themselves daily to the Sun of Righteousness for cleansing, Mai. iv. 2.

m. To keep clear, and shine as much as possible, that the poor benighted, dark world may obtain benefit by them, and eonfess it to the glory of God. '* Let your light so shine," Ac, Matt. Y. 16.

rV. Take comfort from hence, notwithstanding your various changes, ebbings, and flow-ings in this world, for that the enemy may as soon change the ordinances of the Moon, «& make an utter end of God's Church, a*; you have heard.

V. What a dreadful doom will such be sure to have, that bve darkness so as that they do not only contemn, oppose, and endeavour to pull the Moon, viz., the Church, out of her orb; but so wicked are they, they slight and contemn the sun, from whence she receives all her shining brightness. Let such read. Job v. 14, ** They meet with darkness in the day-time, and grope in the noon-day, as in the night:" " To whom is reserved the blackness of darkness for ever," except grace prevent by giving them repentance, 2 Pet. ii. 17.

THE CHURCH THE TEMPLE OF GOD.

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it

Know ye not thai ye are the Temple of God^ 1 Cor. Si. 16.

For ye are the Temple of the living God, as God hath said^ I will dwell in f^9, and walk in tkem*' &c. 2 Cor. yi. lU.

Tee Church is the anti-type of Solomon's Temple, and we shall therefore run the parallel with respect to that.

TYPE. PABALLEL.

I. The Temple was built with I. So the Church of God is built with spiritual

costly stones, well hewed, squared, stones, who are well hewed and polished l^ the

and polished, before they were laid Word and Spirit, before added to, or laid into the

into tiie building. heavenly building, 1 Pet. ii. 3-»6, Acts ii. 40,41.

BOOK IV.]

THE CHUB'JU THE TKMPLK OF a)D.

677

TYPE

n. In the Building of the Tem-ble there was no noise heard of hammer or axe ; and the house, when it was in building, was built with stones made ready before they were brought thither, 1 Kings vi. 7, 80 that there was neither hammer, nor axe, nor any tool of iron heard in the house, whilst it was in build-

IIL Others besides Sobmoo were concerned in the building of the Temple, as Hiram, King of Tyrus, and the Zidonians, who hewed the timber for it.

IV. The Temple was a most xare and glorious structure; it was over-laid with fine gold upon carved cedar, I Kings vi. 21.

V. In the temple were many windows, to let in light abundantly

1 Kings vL 4

. VL In the Temple were several degrees of galleries or lofts, each one above another, And larger each than other.

VII. The walls of the Temple were covered round about with Cherubims, pahu-trees, and flowers.

«

VUI. Solomon consecrated the Temple unto the Lord.

IX. There was music used in the Temple.

X. In the Temple was the ark of the testimony, and in the midst of the house it is said he set it.

XI. The gloiy of the Lord filled the Temple; God promised to dwell therein, and hear the prayers that should be there made. '* I have hallowed this house, saith God, that thou hast built, to put my name there for ever; and mine eyes and my heart shall be there perpetually,"

2 Chrott. viL 15.

TYPE.

I. The Temple was built with •dead and senseless stones.

II. The stones were polished and hewn by the hands of men.

III. The temple that was built by Solomon, was utterly destroyed by the Babylonians.

PABALLRL.

n. So in the building of the Church, there should be no need of the hammer, or the axe, to square and hew by repentance, the stones of this building, being every way prepared, and made fit before. Conversion is the polishing work, and those that receive unconverted persons, violate the holy rule of God's word, for that maketh w.ork for the hanuner and axe in the Temple. Hence Solomon saith, ** Prepare thy work without and make ready thy thmgs in the field, and after build thy house," Prov. xxiv. 27.

ni. To show, that in the baildingof the Church of God, the Gentiles as well as the Jews, are con* cemed; they all concur together, to build up an holy Temple in the Lord, £ph. iL 21.

IV. To show the beauty andgloiy of the Church, wliich is adored witli the gifts and graces of the Spirit. The Church is inwardly pure, very rich and beautiful. Hence the king's dau^ter is said to be all glorious within, Psal. xlv. 13.

V. So in the Church, the light of the Gospel, and the blessed Spirit, shines gloriously; these let light in, in great abundance.

VI. So in the Church, God hath placed degrees of offices, some greater and higher in glory than others ; as apostles, pastors, teachers, &c., Sph. iv. 11.

VU. To note, saith Mr. Guild, the protection of the Church by the ministry ot angels, though they be not seen, and its peaceable, victorious, and flourishing state under the same.

VUI. So did Christ his Church unto the Father. John xvii.

IX. Which signifies that joy of heart, and heavenly melody, that is in the Church, amongst the faithful and sincere converts thereof, £ph. v. 19.

X. So in the Church is God's word and covenant of grace, borne by Christ, and by his true ministers, by preaching and publishing the same.

XI. So the glorious presence of God is in his Church, he dweUeth in Siou, and from thence the perfection of beauty shines forth; and the promises, of blessed grace, peace, pardon, and acceptance, are made to them who dwell therein. His eye is always upon the righteous, his ears opeF to their cry, and his tender compassion is evei toward them, i Pet iii. 12.

DKSPABITT.

L The Churcli is built- with living, sensible and lively stones, 1 Pet. ii. 5.

U. These stones are hewn and polished by the hand of the Spirit.

in. The Church of God can never be destroyed ; the gates of hell shall never prevail against it, so as utterly to overthrow it, Matt. xvi. 18, though it is not denied, but the outward courts have been trodden down by the Popish Gentiles, Rev. xi. 2,

G78

THE CUL'ilCU TU£ TfcMPUS OF GOP.

[book IV.

A PARALLEL,

B^uf^en the second iemple, built in the days of Nehemiahy and the Church cf Ood Mk ht

the latter days.

METAPHOR.

L The Temple that was built in the days of Nehemiah, was first destroyed by the literal Babylonians.

n. The Temple was built in a tronblesome time; tbey wrought with one hand, and held a sword in the other.

III. The Temple was rebuilt by such as had been for mdny years in the Babylonian captivity, Neh. hr. 13.

lY. The builders of the second Temple were looked upon as poor, weak, and contemptible persons, in comparison of Solomon, and those that built with him, Keh. iv. 2.

Y. The builders of this Temple were greatly mocked and jeered. There were Sanballat, Geshun, To-biah, and others, who in a reproach* M manner said, " What will these feeble Jews do? Will they make end in a day ? If a box go up, he shall even break down their stone wall," Neh. iv. 2. 8,4

YL The builders of this Temple had much rubbish to remove, before they could go on with their w<Hrk, Neh. iv. 2.

rubbish, and others ready to mistake, Babyk».

YII. The builders <tf this Temple w«re hindered, and fer a time the work ceased,

YlU. Many people were very backward about rebuilding the Temple in the days of Haggai And Ndiemiah, crying, the time was not come that the house of the Lord should be built, Hag. i. 2.

IX. Though many cruel enemies endeavoured to hinder the rebuilding of the Temple, yet the work went on, and was finished in some time, to the joy of the faithful.

X. That work was carried on, •• not by might, nor by power, but by the Spirit of the Lord." Zech, iv. 6.

I. Signifying the Church of God should be greatly defaced and spoiled, and the outward courts trodden down by the mystical Babylonians, and afterwards rebuilt, or ratiber, repaired again. Rev. xi. 2, 3.

II. Signifying, that the Churdi of God should be rebuilt in a troublesome time, uid that great opposition should be made against them.

III. Signifying, that the rebml^ng of God's Church should be by such as had been a long time in spiritttal captivity, under the mystical Babylo* nians, or mother of harlots.

lY. Signifying, that those whom God would raise up to repair the waste places of Sion, in the latter days, should be poor, weak, inconsiderable persons, very unlikely to perfect so great a work as reformation is. What was Luther, and others whom God employed, to the holy apostles, who were the first builders ?

Y. So the rebttilders in these latter days have been greatly reproached and contemned by the enemies of Christ; those that are taruly religious, called feeble, weak, and foolish ones, &c., nay heretics, schismatics, and nrany other reproachful names have been, and still are daily given to them, and their w<Mrk much slighted and despised also.

YI. So the builders of God's Church in these latter days, have had much Popish rubbish to remove, much filth of human inventions, and traditions of that Church beiog in their way; some stones being ahnost quite lost amongst this and instead of a stone of Sion, they take a stone of

YII. So the builders of God's house, or re^ formers in religion, have often been hindered or obstructed in these latter days.

Yin. So have many souls been very backward about the work of reformation, or repmring tlie house of God: they have dwelt in their ceiled houses, and let the house of God, as it were, lie waste.

IX. So the enemies now, as in former times, strive to hinder the repairing of God's house; yet the work of reformation shall in due time be perfected, to the joy of all sincere Christians

X. So the work in these days goes on, not so much by the power of men, or human help, as by the power of God, and liis Spirit.

TBXPLE. DISPARITT.

XL Ood pronised that th« XI. So the Church of God in the latter day gloiy of the second house should ex- will be far more glorious than it was ever yet since ceed the ^ory of the fint» Hag. i. 9. the begimiing of the world, whieh will be aecom-* which some conceive, was made good plished, as will be showed in respect of these things by Christ's coming, whose personal following.

presence in the temple greatly added 1. God will destroy all the enemies of his to its glory. Church. *' The adversaries of the Lord shall be

broken in pieces, out of heaven God will thunder upon them; for evil doers shall be cit off:" ** Yet a little while, and the wicked shall not be, but the meek shall possess the earth,'' Ac. "And all that lift up a himd against Zk>n, shall be torn in piecee." God will plead the controversy of his Church, and undo all ^at affliet her. ** The stone cut out of the mountain without hands, shall smite the image upon his feet, that weie of iron and elay, and break them to pieces; then the iron, and the cUy, the brass, the silver, and the gold*, shall be broken together, and become as the chaff of the summer tfareshing-fkx)r," 1 Sam. ii. 10, Psal. xxxvii. 10,11, Zech. xiL 2, Dan. ii. 34.

2. God will utterly destroy all idolatry, and all false worship, and by this means will restore his own appointments, in the purity of them. Rev. ziv. 8, and xviiL 1, 2, d«-*21, Isa. Ix. 1, 2, XXV. 6, 7, and Iviii. 12.

8. God, to make her gbrions, will unite all her children together in love: " They shall serve the Lord with one consent; and no more divisions shaU be amongst them," Isa. xL 13, Ezek. xxxvii. 16—19, Zeph. iii. 8, 9, Zech. xiv. 9, " There shall be one Lord, and his name one."

4 God will enlarge her borders. *' The children of the barren shall say again in my ears, the place is too strait for me, give me room that I may dwell," Isa. xHx. 20. Tiie ftihiess of the Gentilet shall be brought in, they shall come Uke doves to the windows, Isa. Ix. 3. 4, 5.

5. The Jews shall be called and both Jews and Gentiles shall make but one sheep-fold : ** And there shall be one sheep*fold, and one Shepherd," £zek. xxxvii. 22, John x. IH, l8a.xix. 19, totheend.

6. The glory of the Church will be great in respect of knowledge. " All the earth shall be filled with the knowledge of the gloiy of the Lord, as the waters cover the sea," Numb. xiv. 21, Isa. xL 9, Hab. iL 14.

7. Her glory shall be great in respect of the abundance of peace which shall be in the world in that day: God will make wars to cease to the ends of the earth; such a day never was in the world yet, Psal. xlvi. 8,1^, and Ixxii. 7, Isa. ii. 4, Mic. iv. 3,4.

8. '' The monntain of the Lord's house shall be exalted above the mountains, and lifted up above the hills, and all nations shall flow unto it," Mich. iv. 1, ha. ii. 12. "Die saints in that day shall possess the gates of their enemiea, Jer. xxx. 20.

9. The glory of the Church will be great in respect of holiness. God will faring his people into the fire, and make his Chur<£ very pure, Isa. L 25, 26, 27, Mai. iiL 2, Psal. ex. 2, 3, Zech. xiii. 8, 9. '* There shall be no Canaanite in the house of the Lord, no unclean person shall dwell therein."

10. Her glory shall be great by Christ's oonung to her. "Thine eyes shall see the King in his beauty," laa. xxxiiL 17. '* He shall be King over all the earth. I have set my King upon my holy hill of Sion." God will dwell with men in a more glorious manner than he ever yet dwelt with them.

11. In that her glory shall abide, and the kingdom shall not be left to another people, Dan. ii. 44, and vii. 27.

IMFEBENCE8.

I. Let us pray for the day of Sioo's glory, and never give God rest, until he hath made Jerusalem a praise in the whole earth: " Thy kingdom come," &c.

II. Let not the godly be discouraged, whatever troubles they are now attended with; clouds of darkness shall soon fly away: ** At eventide there shall be bght," Zech. xiv. 7.

THE CHUfiCH OOKPABED TO AN OLIVE-TR£E, AMD AN INK. [bOOK IT.

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THE CHURCH COMPARED TO AN OLIVE-TREE. His branches shaU spread, and his beauty shaU he as the OUte-Treey* Hosea ziv. 6.

The Church of God is compared in this place to an Olive-Tree.

(SIMILE.

I. Part of the beauty of the Olive-Tree consists in its greenness, it is always green; few trees that bear fruit are like the Olive in this respect.

PABALLEL.

I. So the Church of €rod, and every sincere soul, is green and flourishing. Greenness notes life and sap to be in the branches; the branches of the divine Olive, viz., the saints, are never without spiritual moisture, or the sap of grace in their hearts and lives: " His leaves shall not&il,'' Psal.i. 3. Hence David said,''He was like a green Ohve«Tree in the house of the Lord," Psal. lii. 8. n. The Church is fruitful now, but shall be much more fruitful unto God hereafter; her beauty shall be as the Olive-Tree in this respect. She shall abound in children, and abound in grace, and true holiness.

lU. So the Church brings forth good fruit, not only a great quantity, but fruit that excels in its nature or quality, viz., faitb, love, meek* ness, patience, charity, ^, even all the fruits of the Spirit, Gal. v. 22; or as they are in another pkce called the fruit of righteousness. Jam. iii. 17; grace is of a mollifying, feeding, strengthening, and healing nature: grace makes the lamp of profession to bum clear, whereby others see, or have much Ught. See Oil.

IV. A saint is for peace. They are peaccr makers; they desire nothing more than peace with God, and peace with men: '* I am for peace," saith David, Psal. cxx. 7. He that hath the fruit of the Olive, viz., grace, shall soon see the dove, viz., the Spirit, bringing the OUve-branch: but as Noah's dove did not bring the Olive-branch, till the waters were abated; so the flood of iniquity must be abated, the waters of wickedness sink and be dried up, before a man can receive a sure sign or token of peace and reconciliation with God.

II. The Olive-Tree is. renowned for fruitfulness, it abounds mightily ynih fruit. Plby saith, if care be not taken, its fruit so loads it, that it even breaks it down.

ni. The Olive-Tree beareth not only much fruit, but also profitable fruit. Olives are rare things. What tree brings forth better fruit than the Olive-Tree? Its fruit is molifying, feeding, strengthening, healing; its .oil mi^es your lamps to bum.

IV. The branches of an Olive-Tree were formerly used to signify peace.

IMFEBENGBS.

Hence let the saints, who are planted in the house of the Lord, labour to be like the 01ive*Tree, not only to bring forth much fruit as to quantity, but good and right fruity in irespect to its quality.

THE CHURCH COMPARED TO AN INN

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And brought hm to an Inn^* Luke z. 34.

By the Inn moet expositors that I have met with, understand that Christ means the Church, which may be fitly compared to an Inn.

METAFHOB.

I. An Inn is a phice to entertain travellers, whilst they pass from one country or city to another.

PABALLEL.

I. So the Church is a place to entertain Christians, whilst they pass through the wilderness of this world, to the land of promise; or through the valley of tears, to the mount of joy.

BOOK IT.]

OOHBB CHURCH COMPARED TO AK IKN.

681

METAPHOR.

IL In an Inn is a hoet, who is to take care of stmngers or trayellers that come thither, and to help them to whatsoever they need

ni. An Inn is a place of refreshment for travellers, where they meet with convenient food, and sweet repose in their jonmey. A man may have in some Inns what food he pleaseth, either milk or strong meat, choice of diet.

IV. An Inn sometimes lodgeth, unknown to the host, evil persons» thieves, and deceivers.

PARALLLL.

n. In the Church are pastors, or fiuthful ministers, who wait to receive all poor sinners^ who come to take up their lodging there, and make them very welcome.

III. So the Church is a place of soul-refreshment to all spiritual travellan and pilgrims. There is hoth the sincere milk of the word, and strong meat, all things ready the soul needs, 1 Pet. ii. 1,2. Some are for one sort of diet, some for another. In the Church also is sweet repose, there Christ giveth rest to the weary.

IV. So Uie Church, notwithstanding all the care that is taken hy her officers, doth sometimes receive or take in frJlse professors, such as are unsound at heart, hypocrites, and deceitful workers.

V. So is the Church of God ; hence David long-e d after the courts of God's house, Psal. Ixxxiv. 2.

VI. So the Church militant is no long abiding place; Christians stay in it but for a short time; it is a place of refiteshment, as it were, for a night. Here we have no continuing city, we are strangers, as all our fathers were; when we come

to heaven^ we shall abide with the Church triumphant for ever, Psal. xxx. 5, Heb. xiiL 14.

V. An Inn is a very desirable place to men in their journey.

VI. An Inn is not a place to abide long in; the traveller takes up lus abode in it but a night or two, and he is gone.

METAPHOR.

DisPARrrr.

I. In an Inn there is little to be bad without money; if a man have not money or credit, he is no guest for them.

II. A man that comes to lodge in an Inn, though he have ever so good entertainment, yet he is not contented to stay there, he makes ready in the morning to go forward in his journey.

I. The Church is a place for the poor, for such as have no money, they are welcome thither. The doors of this Inn are always open to all sincere souls, whether they be poor or rich.

II. But he that comes to take up his lodging in the Church, or spiritual Inn, if he be sincere, desireth not to go out from thence any more; he desireth to dwell therein as long as he liveth: .though our abiding in this world is but compared to a night. " One thing have I desired of the

Lord, and that I will seek after, that I may dwell in the house of the Lord all the days of my l^e," Psid. xxvii. 4.

III. The Church was never yet so full, but that there was room for all those that were weary and heavy laden. All that ever truly travelled towards Sion, have found entertainment there; nay, though the servants of the Lord have been sent into the streets and lanes, to fetch in the poor, and the maimed, and the halt, and the blind, and they do accordingly, yet there is room,

Matt. xxii. 3—14. As there can be no want of any accommodation, of spiritual food, so there is no want of room. All that have been called by the Word and ^'pirit, and compelled by grace to come in, in all ages, have had blessed entertainment; and as God hath enlarged and increased converts, so he hatli enlarged and increased the Church, by three thousand at a time, Acts ii. 4.

IV. But the saints that are in a spiritual Inn, die Church, '* Are no more strangers andforeign-ers," £ph. ii. 19, but therein make their abode; for though it be said, it is but for a night, or a day, &c., yet it is as longasthey live ; and tliey get very great acquaintance with those that dwell thereii:.

III. An Inn may be so full of guests that a weary traveller, especially if he come late, can have no entertamment, but is forced to seek it elsewhere: '* There was no room for them in the Inn," Luke n. 7.

IV. Commonly those that lodge in an Inn are strangers and foreigners, and staying but a night, or a very short time, have no acquaintance with any that dwell therein.

TH£ CfiUaCH COMPARED TO ▲ VINE.

[book IV.

INFEBENCES.

I. Bless God, tbat he hath {ffovided such a i^aoe of xefreshment for poor weary travellers.

II. Yoa that look upon yourselves to be strangers and pilgrims in this world, may learn from hence where to take up your lodging.

III. Also it may inform God's people, and &ithful ministers, what care they ought to take in receiving men and women into the Church; Innkeepers will examine all suspicious persons.

<«

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THE CHURCH COMPARED TO A VINK

Thou hast brought a Fine out of Egypt; thou hast cast out the heaihen, andplaniedii,* ^c. '* Behold, and visU this Vine;' &c. Psal. Ixxx. 8, 14 For our Vines have tender grapes/* &c. Cant. ii. 15. And flourish as the Vine,*' Hos. xiv. 7.

The Church is compared to a Vme.

METAPHOR.

PABALLEI.

I. A Vine is no beaut^ plant, yet very fruitful; it abounds with inward sap.

n. A Vine ^reads forth its branches, and accordingly grows much in a short time.

I. So the Church, although she do not seem BO beautiful to carnal eyes, yet she is very frnitM to God. '' The trees of the Lord," that is, the saints of God, "are full (tf sap," full of divine virtue, or good fruits, Psal. dv. 16.

II. So the Lord's ^iritual Vine hath in former times exceedingly spread her branches forth; the mountains are said to be covered with the shadow of it, and the boughs thereof were like the goodly

cedars. ** She stretched out her branches to the sea, and her boughs unto the river," PsaL box. 8—11. Israel, God's ancient Vine, grow wonderfully; and so did the Gospel-Vine, how did it in a little time spread forth its spiritual branches, eastward, and westward over many nations, and kmgdoma I She extended her boughs into Parthia, Media, Mesopotamia, Egypt, Jodea, Cappadoda, Pontos, Asia, Pamphylia, Lybia, Spain, Italy, Eaglimd, &c.

m. So God takes much pains with his Chnrdi;

III. The Vine must have much paius taken with it; it needs pruning often, or else it will decay.

IV. The Vine is in itself but a weak plant, and therefore needs under-propping.

V. Though the Vine have many branches, yet all have a sufficiency of sap and nourishment from the root to make them fruitM.

VI. The Vine, if it be barroi or unfruitful, is the most unprofitable of any tree, and fit for nothing but the fire. ** Son of man, what Cometh of the Vine-tree, above all other trees, and of the Vine-branches, which is amongst the trees of the forest ? Shall wood be taken thereof, to hang any vessel thereon ? Behold, it b cast into the fire to be burnt."

it is " pruned and purged, that it may briif forth the more fruit," John xv. 2.

IV. So the Church is in herself but weak, and needs to be borne up by Christ. God is the stren^ of his pec^le; they are wholly supported by hmL

V. So the Churdi, though she have many members, yet all receive a suffidency of grace and divine virtue of the root, viz., the Lord Jesus, to make them fruitful.

VL So are the members of the visible Church, if unfhiitfiil, good for nought, but to be cut down, and cast into the fire, as our Saviour himself showeth, Johnxv. 4. ** Therefore, thus saith the Lord, as the Vine-tree that is amongst the trees of the forest, which I have given to the fire to be consumed; so will I give the inhabitants of Jerusalem : I will set my face against them; they shall go out of one fire, and another fire shall consunHs tbem: And ye shall know that I am the Lord," &c, Ezek. XV. 6.

BOOK IV.]

THE CHURCH GOMPARfeD TO A DOVE.

683

4«

THE CHURCH COMPARED TO A DOVE.

O my Dove, thai art in the difts of the rock/* fte.. Cant. ii. 14.

0 deliver not the $ovl of thy turtk-Dove unto the mnUitudej** Ac., Psal. budv. 19.

That is, thy Church and people, who worship none bat thee, as the tortle-Dove, that never entertains coignnetion, with another, and who in their affliction, like a Dove, ex* press their grief in sighs and solitary groans to thee; and which is unarmed, weak, simple^ and meek, like the turtle-Dove, which is esteemed the least among the species of Doves, as Aristotle says. The Chaldee renders it, ** the soul of such as leam thy law,'* the word 'vei a turtle-Dove being of some affinity with rmn law. Christ calls his Church a Dove, by which metaphor, saith Glassins, simplicity, chastity, ftc., is denoted.

Z>ocl. That the spouse of Christ, or a gracious soul, is or may fitly be compared unto a Dove.

METAPHOB.

PARALLEL.

I. A Dove is a meek and harm- I. The saints of God are iigucious to none* less creature: *' Be ye innocent as they seek the hurt of no man, they are and ought Doves." to be harmless, " The children of God, in the

midst of a crooked and perverse generation,'' Phil.

II. The Dove makes her nest in the rocks. Cant. iv. 14; her safety, and place of abode is in the clifts of the rock.

HI. The Dove is a creature that feeds not upon carrion, as eagles, ravens, and other fowls do, but only upon pure grain.

ii. 15.

IL The saints make their abode in the Rode Christ; they build only in him, and upon him, Exod. xxxiH. 22, and indeed in the clifts of this Bock they rest, viz., in the wounds, piercings, <iyingSf <uid crudfyings of the Lord Jesus Christ. lU. Gracious souls or sincere Christians do not leed upon the sensual pleasures, and carnal delights of this world, as the ungodly do; nor will they feed upon, or receive in the detestable carrion of men's tiaditions; they hate idolatry, false worship, and every evil way, and only feed and live upon the pare grain of God's holy Word, Psal. cxix. 104,128.

IV. The saints of God are persecuted and mo* lested by all the sons of Belial; they are chased like a Dove, or partridge iqNm the mountains, 1 Sam. xxvi. 20.

Y. The godly have no other way, when mo* lested by Satan, and wicked men, but to fly to God: " At what time I am afraid, I will trust in thee," Psal. Ivi. 3.

VI. The siDcere Christian looks not upon himself as secure, until he be got into Christ '* The name of the Lord is a strong tower, the righteoos run into it, and are safe," Prov. xviii. 10. They, like Noah's Dove, fly to the ark.

Vn. The sincere Christian, and spouse of Christ, is very chaste to the Lord Jesus, will own no other head or husband, they defy the Pope, that first-bom of Satan, and all others who pretend to headship, and ecclesiastical jurisdiction over their consciences.

VIII. The Dove hath a lovely VIII. The saints of God have a single and eye, and it is always fixed upon her lovely eye in Christ's sight: they strive to be mate. like ^e Dove, resisting pride, lust, and wanton-

ness, and to be adorned with meekness and modesty, having always their eyes upon Jesus Christ; not daring to lift up their eyes to other lovers, but by holy intention wait upon him alone in all their devotion, Isa. viii. 17, Psal. XV. Ij.

IV. The Dove is a creature much molested by all birds of prey.

V. The Dove hath no other defence, when molested, but by flight.

VI. The Dove thinks not herself secure, tiU she be got into the rock.

VII. The Dove is a creature very chaste, and true to its mate.

THE CHURCH COMPABED TO A DOVE.

[book ZV.

METAPHOR.

PARALLEL.

IX. The Dove loves to accompany with Doves; they will gather together by great numbers, if they can.

X. The Dove mourns when she hath lost sign of her mate.

month in the year.

XII. Doves love to be by the livers of water.

IX. God's children love communion and fellowship one with another, that they may mutually be comforted and edified in faith: "They fly like a cloud, and as Doves to their windows," thiU is, to the house or Church of God, Isa. Ix. 8.

X. A gracious sou) mourns when it hath lost the sight of Jesus Christ: *' Thou hidest thy face and I was troubled," saith David; " I did

mourn as a Dove,*' saith Hezekiah, " mine eyes fail with looking up. I shall not see the Lord in the land of the living," Isa. xxxviii. 11, 14, " They shall be on the mountains, like Doves in the vallies, every one mourning for his own iniquity," £zek. vii. 16.

XI. The Dove is a very fruitful XI. The Church is ako very fruitful to Christ,

creature, having young almost every (1.) In respect of bringing forth children : " This

and that man, it shall be said, was bom in her," Psal. Ixxxvii. 5. (2.) In respect of bringing forth the fruits of the Spirit, and good works.

Xn. Christians, or gracious souls, love to be by the sweet streams of living water; by that river that makes glad the city of God, Psal. xlvi. 4. They love to drink of the promises and consolations of the Spirit.

Xm. Doves have feathers of di* XIII. The samts are gloriously adorned with vers colours, Psal. Ixviii. 13; and it the righteousness of Chmt, and with the gifts

and graces of the Spirit, and when the Sun of Righteousness shines, and sends forth his resplendent beams and rays upon them, then their graces appear and shine most glorious, Psal. xlv.

XIV. The godly are required to offer up themselves, both body and soul, as an acceptable sacrifice unto God, Rom. xii. 1; and many of them have been commanded, and readily have yielded themselves up to God, in a way of suffering, for Christ's sake; and none but those who are God's own sincere children, are accepted in offering up themselves, either m a way of doing or suffering, Prov. XV. 8.

XV. The saints of God are of themselves in many things silly and foolish, wanting that heart, courage, and magnanimity of spirit, to stand up for God, his truSi, interest, and people, as they ought to do.

18 observed, when the sun shines, their beauty appears most, as if their wings were covered with silver, and their feathers with yellow gold.

XIV. The Dove was appointed by the Lord under the law for a sacrifice, and no other bird or fowl of heaven but the Dove. And hence you read in the Gospel, that there were those that sold Doves in the temple, which was, as it was thought, to accommodate such as came to offer sacrifice. Matt xxi. 12.

XV. The Dove is said to be silly, and without heart, wants courage, &c,, Hos. viL 11.

INFERENCES.

I. Is Christ's Church, and so consequently every gracious person, compared to a Dove, being meek, humble, harmless, chaste, and single-hearted to Uie Lord Jesus Christ? &c. Then we may assure ourselves, that she that delights in prey, rapine, and blood, as doth the Romish Church, is none of the Dove or Church of Jesus Christ.

U. Are the eyes of a Dove by the rivers of water ? Do they delight in springs, fountains, and pure rivers ? And in this they are an emblem of the godly, who hate fdl filthy, loathsome, and detestable traditions of men, and delight only in the pure, unmixed, and crystal streams of God's holy institutions ? Then all those, who, like ravens, and other foul and unclean birds of prey, delight in ditches, and in long standing, stinking pools of this false church, where they defile themselves in searching for the detestable carrion of idolatry, ore none of Christ's Dove like people.

III. And let those that are the people of God labour to be like the Dove, who is neat, and will not defile itself; let them see they keep their hearts chaste to Christ, and avoid all pollution of sin in their conversation, 2 Cor. vii. 1.

IV. This also may inform the godly that it is no marvel if they be persecuted and molested by the wicked.

Y. And in the midst of all their afflictions, persecutions and temptation, this may comfort them; God hath prepared for his poor Doves a strong place of defence and shelter, viz., the Rock Christ, whither let us in all times of danger fly hy faith and prayer.

THE CHURCH COMPARED TO A NATURAL BODY.

" AU baptized into one Body.'' 1 Cor. zii. 18. " Both unto God in one Body.'* Eph. iL 16. " For the edifying of the Body of Christ," Eph. iv. 12.

" He is the head of the Body, the Church;' ^e. " For his body's sake, which is the Church," CoL i. 18, 24.

The Body, aufM, Soma, is frequeutly put for the Church or people of God, the explica-tion of which trope is concisely opened in the following paralleL

METAPHOR. PARALLEL.

I. Every natural Body hath a I. So the Church of God hath a Head, viz., the Head. ^ Lord Jesus Christ: " He," God the Father,

*' Hath put all things under his feet, and gave him to he the Head over all things to the Church, which is his Body, the fulness of him that flleth all in all," Eph. i. 22. ** And he is hefore all things, and hy him all things consist. And he is the Head of the Body, the Church," Col. i. 17,18.

II. The natural hody hath many U. The Church of Christ consists of divers memhers, and though many mem- saints, called the memhers of his Bofly: " Now ye hers, yet all make hut one and the are the Body of Christ, and members in particu-same body, 1 Cor. xiL 14, 20. lar," 1 Cor. xii. 27, and though many, yet all

make but one and the same mystical Body.

III. In the natural Body are meyi- III. So in the Church, the mystical Body of hers different in strength, useful Christ, are different members, both with respect ness, and honour, as arms, legs, to honour and usefulness; as apostles, prophets^ eyes, feet, hands, fingers, &c. teachers; or, as the apostle John hath it, fathers. But the weakest, and those that young men, and childrai. '* All are not apostles, seems less honourable, are very use all are not prophets all are not teachers," &c», Eph« ful, and the body cannot be with iv. 11,1 Johnii. 13,14. But yet the weakest and out them. most feeble saints or members are useful to thQ

Church. As in the Body natural, though the eye be of greater use than some other memben, yet the eyes, or ministers, who are as , useful as the eyes to the Body, cannot say to the hand, or such to whom God hath given the riches of this world, to distribute unto others, " We have no need of thee; nor cao the head say to the feet, I have no need of you. Nay, and those members of the Body, which seem to be more feeble, are necessary," 1 Cor. xii. 20—23.

IV. In the natural Body, if one IV. So in Christ's mystical Body, when one member suffer, all suffer witii it. saint suffereth, all do sympathize and suffer with

him. " If one suffer, aU suffer; and if one mem* ber be honoured, all the members of the Body rejoice with 1dm/' 1 Cor. xii. 26.

y. All the members of the Body Y. So in the Churdi of God, every particular natural, take care of, and seek the saint doth, and ought always to seek the welfare good of the whole Body, and of of the whole mystical Body of Christ: '' That each member in particular. there should be no schism in the Body, but that

the members should have the same care one of

another," 1 Cor. xii. 25. YI. All the members of the na- YI. So all the members of the mystical Body tural Body have their nourishment receive nourishment from Christ, who is the only from the head. Head thereof; and firom hence the apostle con-

demneth, those false professors, and counterfeit Christians, who pretend to much piety and region, but did not receive their doctrine and principles from Christ, nor were they united unto him by evangelical faith. *' Not holding the Head, from which all the body by joints and bonds having nourishment ministered, and knit together, increaseth with the increase of God," Col. ii. 18, 19.

MKTAPIlOlt. PARALLEL.

VII. In the natural Body, be VII. So there iaa wonderful nearness, and bless* twixt the members and the Body ed union between Jesus Christ, and every member there is a marvellous nearness, or of his mystical Body: ''For we are members of his blessed union. body, of his flesh, and of his bones/' EjA. v. 30.

VIII. The Body naturally in VIEI. So the Church increases in spiritual creases in strength, bigness, and strength, bigness, and glory. The Church is but beauty; according to the age of small and weak now, in comparison of what she the Body, is the perfection and ex shall be, when she is come to her full growth, and ceUency of it. perfect state. There will be a great addition to

the Church m the latter day. *' The Lord shall rise upon thee, and his glory shall be seen upon thee; and the Qentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see; all they gather themselves together, they come unto thee; thy sons shaQ come from afar, and thy daughters shall be nursed at thy side," ftc., Isa. be. 2-—9, to the end of the chapter, compared with chap. Ixvi. 8—10, where you may read of the multitude that shall be added to her, and of the abundance of her glory. And as he shall grow in bigness, so likewise she shall increase in spiritual knowledge, fiiith, and godliness. '* For the earth shall be filled with the knowledge of the glory of the Lord, as Uie waters cover the sea," Hah. ii. 14. All the officers, and glorious gifts appertaining to them, that are given to the Church, are " for the perfecting of the saints* for the work of the ministry, for the edify* ing of the Body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ," Eph. iv. 11,12,13.

IHFE&EIICE8.

I. This clearly shows what infinite benefit the godly receive from Jesus Christ, and what dependency tiiey have upon him. What can the Body do without the Head ?

II. How happy are all true believers! How neas and dear are they to the Lord Jesus; what greater union is there, than that between the members and the head I No man ever hated his own flesh, but nourisheth and cherisheth it, as the Lord the Church,** Eph. V. 29.

III. What will become of those evil and wicked men, that seek to destroy the Church and saints of Qod 1 Do they not herein strive to break Christ's bones, and tear his fleah in pieces ? What will they do in the day of vengeance, when he comes forth to plead the controversy of Zion, Isa. Ixiii. 4.

IV. This reproves that Church, that pretends itself, to be Christ's Body, and yet slights and grievously neglects his members, nay, his most useful members. The Church should be as careful and tender of her ministers, as the natural body is of its eyes. Shall the eye suffer, or be in danger of being put out or spoiled, and the hand refuse to relieve and defend it, when it is in its power ?

THE CHURCH COMPARED TO A VINEYARD.

'* jind the Vineyard which thy riyhi hand haih planUd^* Psal. Ixxx. 15.

'* Now wiU I ting to my well-beloved, a song of my beloved^ touehvng his Vineyard, &e. For

the Vineyard qf the Lord of Hosts is the house of Israel, and the men of Jndah his

pleasant plant,'* Isa. v. 1, 7.

A ViNETABD, the place where Vines are phunted, metaphorically signifieth the Church* The Church is compared to a Vineyard.

METAPHOR. PABALLEL.

I. The land that is made into L So the Church is taken oat of the wildor-

a Vineyard, is a piece (4 ground ness of this world, being separated from all

taken out of a wilderness, or other people, to be a peculiar people to God, Pet. ii.

common ground, designed to that 9. By nature swnts were as barren and finitleBs

special use. as sinners, Eph. ii. 1, 2.

IL A Vmeyard is fenced or wall- II. So the Lord's Vineyard hath a wall or

ed in, to secure it from wild beasts, fence about it: aaith the Lord,'' I will be a wall

METAPHOR. PARALLEL.

and othersy who may offend or of fire unto her round aboat," Isa. v. 2, Zech. ii. 5. hurt it. What use soever a fence is to a house, garden,

or vineyard, the same is God to his people. 1. Every one of bis attributes, as we have elsewhere showed you, is a fence or security to her; his power is a fence, his wisdom is a fence, his mercy is a fence,his special providence is a fence. 2. The holy angels are as a wall or fence to the Church, and to every ^rticular saint; they were as a wall of safety to the prophet, 2 Kings vi. 15,10. 3. There is about the Church the fence or wall of ordinances. Church-government, and discipline. The reason why God makes a wall about his peoi^e, ib opened under the metaphor, God a Husbandman; Psal. xxxiv. 7; alno the nature and strength of it, to which we refer you.

Quest Perhaps some may enquire, how much ground doth this hedge or wall take in ?

Answ. 1. In taketh in all the bodies of God's people; no disease, sickness, or a£9iction whatsoever can come upon those that truly fear and serve the Almighty, but what he lets in. This appears in the case of Job: and by what David saith, '* My life is in thy hand," &c.

2. This wall comprehends more especially the souls of saints; no temptation, persecution, or trial, can come upon them, but what God lets in. His special eye, care, protection, and divine providence is so over them, that not a hair of their heads shall flEdl to the gnmnd without his notice; that is, he hath interested faimsdf in all the concernments of his children, yea, even m the smallest matters, 1 Cor. x. 13, Matt. x. dO, Luke xxi. 18. *

3. This wall takes in their houses, and all they have: " Hast thou not made a hedge about him, and about his house, and about all that he hath, on every side," Job i. 10. The devil could not touch any of Job's sheep, oxen, or asses, until God opened the door for him; much less his sons, daughters, body and life. " Suffer us," said the unclean spirits to Christ, " to go into the herd of swine. They could not destroy those swine, before permitted or suffered by the Almighty.

in. A Vineyard is planted; the III. So the Church is planted by the Lord, and choice things thSsit grow there come every goodly plant that grows therein. Hence not up of themselves. God the FaUier is called an Husbandman. '* The

men of Israel are called his pleasant plants," John

XV. 1, Isa. V. 7.

lY. A Vineyard is digged up, IV. The CSiurch of God and evety gracious

and well-manured, before it be soul, may be said to be digged, or the fallow

planted; which is not done without ground of their hearts by powerful conviction

much pains. broken up, and thereby prepared to receive tl;e

good seed, or to have a principle of grace planted

in their hearts, Hos. x. 12.

V. A Vineyard ha'h many vines V. So in the universal Church are many parti-planted in it, and not only so, but cular congregations or communities of Christians, also fig-trees, pomegranates, and who are as so many choice Vines in God's sight; other excellent firuit-trees, Luke xiii. it also abottnds with plants, some fruitful, and 6, Cant. vi. 11, and vii. 12. some barren, as is signified by our Saviour. " He

spake also this parable: A certain man had a fig-tree planted in his Vineyard, and he came and sought fruit thereon, and found none," Luke ••• #»

XUl. o.

VI. A Vineyard needs much VI. So the Church of God must have much pruning and watering; the stones pains takes with it, or it will soon decay; there also must be gathered out of it: is need of pruning, and cutting off superfluous hence there are Vine-dressers ap branches, and gathering out other things that of-pointed to look after it fend ; hence God hatii appointed his faithful

ministers, who are ** workers together with kim," 2 Cor. vi. 4, to take the care and charge of it. Hence Paul saith, " I have planted, axid ApoUos watered," 1 Cor. iii. 6.

VIL Vineyards were wont to VII. So the Church of God is often vexed, be hurt by foxes, by the wild and greatly hurt by foxes, namely, by false teach-

boar, rnd other evil beasts; it ers, who for their subtilty and cruelty are called hath many enemies. foxes. By "little foxes," Cant. ii. 15, some mider-

stand such as seem devout, and very hnmble, and yet preach hurtful and poisonous doctrine, yea, bring in damnable heresies, which greatly tend to the spoiling of God's vineyard, 2 Pet. ii. 2, 3. And then the Church is greatly annoyed also by the wild boar, as David shows, " The boar of the wood doth waste it, and the wild beasts of the field devour it, Psal. Ixxx. 13, by which are meant the cruel enemies the Church met with in those days: like as in these latter times, she hath the Pope, who may be fitly compared to a wild boar; and the bloody Papists to ravenous beasts, beasts of prey, such as continually delight in blood and rapine, and to tear the lambs out of Christ's fold, or destroy the precious bunches of the tender grapes.

Vin. A Vineyard is continual- VIII. So God is said to watch over his people. ly watched over, lest any thing " In that day sing unto her; a Vineyaid of red should annoy or hurt it. wine; I the Lord do keep it every moment, lest

any hurt it, I will keep it night and day," Isa.

xxvii. 2, 3. DC. Many that are idle are called IX. So God calls men into his spiritual Vine* into a Vineyard to work. yard, to labour therein, with the promise of re*

ward. *' The kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his Vineyard; and when he bad agreed with the labourers for a penny a day, he sent them into the Vineyard. And he went out, and saw others standing in the market-place," &c. Matt XX. 1—8.

X. Ha that is employed to plant X. So those whom God employs as planters and dress a Vineyard, or is a &ith- the Vine-dressers in his spiritual Vineyard, ought fol labourer therein, is allowed to eat of the fruit thereof, viz., have a sufficient to eat of the fruit thereof besides maintenance allowed them. ** Who planteth a Vim» his reward at night. yard, and eateth not of the fruit thereof? or who

feedeth a flock, and eateth not of the milk of tlie flock? even so the Lord hath ordained, that they who preach the Gospel, should live of the Gospel," 1 Cor. ix. 7.

XI. It is expected by the owner XI. So after God had bestowed much pains of a Vineyard, that after much and cost on a people, as he did on Israel. "Wliat eost and pains is bestowed upon could have been done more to my Vineyard thaa it, it should bring forth much Ihavedoneinit?"heexpectsfruit:"Andhelooked fruit. that it diould bring forth grapes, and it brought

wild grapes," Isa. v. 4. Xn. A Vineyard, having had XII. So when a people have had much cost great labour and cost bestowed and pains bestowed upon them by the Lord, and 'upon it, and not yielding fruit yet they remain barren and unfruitful, walking answerable to the charge, greatly like men, and bringing forth sour grapes, grapes grieves and troubles the dwner, of Sodom, raiher tiian good fruit, he is greatly causing him to lay it desolate, and ofiended and grieved thereat, and many times care no more for it. dealeth by that people. Church, or nation, as

he threatened to deal by Israel of old. " I wiU take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste, it shall not be pruned nor di^ed, but there shall come up briars and thorns; I will cause the rain to rain upon it no more," &c. Isa. v. 3—7. ** Therefore 1 say unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof," Matt. xxi. 49. Which of all judgments is the most severe ? God deliver his Church in England from so sore a stroke.

INFERENCES.

I. This may teach the Church and people of God to take heed they answer the pains and cost God hath been with them. It is not a little, but much fruit that God expects from us; and not only p^pes, but good grapes, sweet grapes, viz., fruits of righteonsness, James iii. 18, Bom. v. 17.

II. And let all the plants in this spiritual Vineyard see to it, that they be plants of God's own planting; for if they be not, they shall be plucked up. Matt. xv. 13.

Book zv.]

THE GH0BCH OOXPAEBD TO A WJR.

689

. nL And let those that hk own right*hand hath planted, see also that they be well rooted* 1. A Tree not well rooted bears bat little frdt 2. A Tree not well rooted is subject to be shaken and blown down. 3. A Tree not well rooted is in danger of being placked np.

1. Labour to be rooted in all the essentials of true religion.

2. And in all the principles of instituted worship.

3. And in aU the graces of the Holy Spirit, in faith, love, &e., Ephes. iii. 17.

IV. It may also be of use to encourage and comfort the Church of God, whilst it re-mains fruitful to him. How safe and secure is that vineyard, that Qod hath so gloriously walled in on every side! In vain are all the strivings and strength of Uoody Borne: if God open not the door for them, they can never prevail against us.

V. It also may be for reproof to loose and sbthM professors; 0 what danger do their sins expose God's Church to I

THE CHURCH COMPARED TO A VIRGIN.

** I have eapaused ffou to one HtMiMd, thai InMjf present you asaehatie Virgiaio 2 Cor. xi. 2.

'ft

A CHASTE Virgm. This simile alludes to the legal type of the High-priest, who might marry none but a Virgin, Lev. xxL 14.

Note. The Church, or a gracious soul, b by the Apostle compared to an espoused Vif • gin: "I have espoused you/' t. 0.1 have been an instrument or spokesman in the hand of my blessed Lord and Master herein.

PABALLXL.

I. The Church of God and every sincere Christian, is kept pure from idolatry, viz., the inor* dinate love of this world, and all antichristian worship. Hence the forty-four thousand upon Mount Sion are said to be Virgins; *' Those are they which were not defiled with women;" that is, with the mother of harlots, mystical Babylon, nor with any of her daughters; for they are Virgins, that is, true and chaste to Christ Rev. xiv. 4.

SIHZLS.

I. A Viigm is a person that is not defiled, one that hath been kept pure from fornication and unclean-ness.

n. A chaste Virgin, that \a espoused to an husband, is greatly beloved by him.

in. A Virgin espoused to an husband, longed for the wedding-day.

IV. A Virgin espoused, greatly prizes every kind token of love from her friend, and delights to hear from him.

V. A Virgm espoused is a man's wife.

ir. So the Church, and each sincere Christian^ is dearly beloved by the Lord, who is said to rejoice over his people, '* as a young man rcgoicetii over his bride," Isa. IxiL 4, 5.

in. So the Church longeth for the return of the Brid^ffroom, when Christ vrill take her to him* self. " The marriage of the Lamb is come," Ac;, Cant viii. 14, Rev. xix. 7, 8.

IV. So all sincere souls wonderfully prize eveiy precious token of Christ's special &vour to them. *' Let him kiss me with the kisses of his mouth, for his love is better than wine,'* Cant, i 2.

V. So is the Church the wife of Christ

THE CHURCH COMPARED TO A WIFB*

" Thy Maker ii thy HuAand," Isa. liv. 5.

'' I wUl show thee the Bride, the LamVs wife*' Rev. xxi. 9.

Br the metaphor, espousals, which is the most pleasant metaphor of all, the spiritual unidn between Christ and the Church is expressed, Hos. ii. 19,20. From the names of husband and Wife, metaphors also are taken, Isa. liv. 5, where God caUs himself ^, the Husband

tHE OfittBCtt dOMPABES tO A WIFE.

[book IV.

of the Church, and hence Zion is said to he nto, Beulah, that is, married, Isa. Ixii. 4» 5. Note, The Church of Christ is the wife of Christ.

METAPHOR.

FABALLEL.

i. A Wife is one who hath made a Holemn Contract with, and is married to an husband.

n. A woman that entereth into A marria^e-reh&tion with an husband, gives herself wholly to him. The husband gives himself to her, and !ihe by way of return gives herself unto him; they consent to take each other.

I. So the Church, and every true Christian, hath made a solemn contract or covenant with, and is married to the Lord Jesus, Rom. vii. 1—4.

II. So a gracious soul in this spirituai marriage gives itself to Christ, and Christ gives himself to the soul. I will be thine, saith Christ, to love thee, thine to save thee, tliine to crown thee, and make thee happy; I, with all my riches, and rich treasures of grace and glory, will be fully thine, and for ever thine. And on the other himd, the soul by way of return gives itself unto Christ: I

will be thine, saith every sincere convert, I will be for thee, ana not for another. Hence it is said; ** They gave themselves to the Lord," 2 Cor. viii. 5. Blessed Jesus, saith the soul, such as I am and have, I give to thee; I am a poor sorry piece, infinitely unworthy to wash the feet of the servants of my Lord, 0 how undeserving then of thy acceptation I My best is too bad, my all is too little for thee: but since it is thy pleasure to accept of such a gift, I do with my whole soul give myself, my strength, my time, my talents, and all I liave, am, or can do, for the glory of thy holy name.

III. A faithful Wife, in marry III. So all true Christians renounce sin, self, Ing herself to one husband, renounc- and the law in point of justification, and all lovers

whatsoever, and keep themselves chaste and faith* ful to Christ. *' Wherefore, brethren, ye also are become dead to the law by the body of Christ, that

ye should be married to another, even to him who is risen from the dead, that we should

bring forth fruit unto God," Rom. vii. 4.

IV. The Wife obeyeth and re- IV. So the Church obeys and reverences the verenceth her husband; as Sarah, Lord Jesus Christ, and owns him to be her Lord.

eth all other men, and keeps herself chaste and faithfod to him.

who called her husband lord.

V. A faithful Wife strives toplease her husband, '* But she that is married, careth how she may please her husband," 1 Cor. vii. 34.

VI. A Wife by marryins an husband is interested in his estate, and hath a legal right to what is his.

VII. A Wife, by marrying an husband, is brought into a near union and communion with him; ** They are no more twain, but one flesh," Matt. xix. 6.

V. So the Church, and each true Christian, strives to please the Lord Jesus, " That ye may walk worthy of the Lord in all well-pleasing, be*

ing fniitful in ever good work," Col. i. 10.

VI. So the soul by marrymg of Christ, is interested into all Christ's riches; he hath a sure, a new covenant-right to whatsoever Christ hath; the riches both of grace and glory are become his hereby.

VII. So the Church, and each true Christian, by entering into a marriage rektion with the Lord Jesus, is brought into a very near union and conjunction with him. ** For this cause shall a man leave father and mother, and shall join unto his wife, and they two shall be one flesh. This is a

great mystery, but I speak concerning Christ and the Church," Ephes. v. 31. Hence the apostle saith, " He that is joined to the Lord is one Spirit," 1 Cor. vi 17. This is a most blessed union, a full union, a lasting union; (1.) a fiill union. The whole person of Christ is joined to the whole person of a believer, and tne whole person of a believer is joined to the whole person of Christ. Not only Christ's human nature is joined to a believer, but his divine nature also; and so not only the body of a believer is joined to Christ, but his soul is joined also. This may administer much consolation to dying saints: the body as well as the soul, is the Lord's, and therefore shall not be lost, he will raise it up at the last day. From hence Christ sympathiseth with his people, he feels and is sensible of all their sorrows, he looks upon their sufferings as his sufferings. " I was an hungered, and ye gave me no meat; I was thirsty and ye gave me no drink; naked and ye clothed me not: $ick, and in prison, and ye visited me not," Matt. xxv. 35, 36. " In all their aflUcUons he was afflicted," Isa. Ixiii. 9.

fiOOIt XV.]

tH£ CitUKCH CO]ll*AR£D TO A WI^E.

691

VIII. A Wife, by marriage-relation, is taken up witli much sweet peace, joy, and complacency, in that estate. Her husband is better to her than ten sons, as EUcanah said to Hannah. It is a relation made up of love and delight.

band seems to be offended and angry with her, and strives to pacify him again, and is never at rest or peace, until she find his love towards her as formerly, and all things right between them.

YIII.. The Church and every true believer, by being espoused and married to Christ, the Lord Jesus, hath a near, a dear, a strong, and most inti« mate affection towards him. A saint is filled with most sWeet peace, joy, and delight, and takes most precious complacency in Christ: he is more than father, mother, sons, or daughters. ** He is fairer than the sons of men." " The chiefest of ten thousand." ** Whom have I iu heaven but thee ? And there is none on earth that I desire besides thee." " Thou hast ravished my heart, (saith Christ,) my sister, my spouse. How fair and pleasant art thou, 0 love, for delight I Turn away tliine eyes, for they have overcome me.*' *' He shall rest in his love." And on the other hand, what saith the Spouse, the Wife of Christ ? ** I sat down under his sha-^ dow with great delight, and his fruit was sweet unto my taste." " He is altogether lovely." " Stay me with flagons, comfort me with apples; for I am sick of love." Psal. xlv. 2, Cant V. 10, Psal. Ixxiii. 25, Zeph. iii. 17, Cant. v. 16. The saints, saith one, are called Christ's Spouse, because of the unparalleled love that is between them; and, saith another^ Christ caUs himself our Bridegroom, that he might insinuate the greatness of his love, which decays not with time: and he calls us Im spouse, not his Wife, noting, that our love to him should bs always new, always lively and vigorous.

IX. A tender and dear Wife is IX. So a gracious soul, if Christ be offended, and greatly troubled when her hus- withdrawn from him, is greatly cast down and

grieved. " Thou hidest thy face, and I was troubled. I opened to my beloved, but my beloved had with* drawn himself, and was gone. My soul failed when he spake; I sought him, but I could not find him; I called him, but he gave me no answer," Cant. v. 6. " Where is the soundings of thy bowds, and thy mercy towards me ? Are they restrained ?" " Be*

not wroth very sore, 0 Lord, neither remember our iniquity for ever; behold, we beseech

thee, we are thy people," Isa. IziiL 15, and Ixiv. 9.

X. The Wife, by her marriage X. So inlikemaaner,nosooner is a soul espoused with her husband, is delivered from or married to Christ, but all his debts to law and

justice fiedl upon Christ, and he pays all; he stands between wrath and us, justice and us: he keeps off all danger of arrests, and fear of imprisonment I he hath riches enough. All is cleared the day the soul closes in wiUi him, though whole mountains of guilt were upon us before.

XI. So the Church beii^ married to Christ, the Lord Jesus, the Prince of heaven and earth, is raised to the greatest honour imaginable; she is made hereby a princess, and hence called a queen. " On thy right hand did stand the queen, in gold of Ophir," Psal. xlv. 9. The saints also have the attendance of Christ's servants, the holy angels. "They are sent forth to minister to them that are heirs of eternal life, Heb. i. 14.

XII. Christ frees his people from all iaordU nate and unnecessary care. *' Cast all your care upon him, for he careth for you," 1 Pet v. 7. Ho. manageth all our concerns in heaven, always appearing before God for us. ** We have an Advo* cate with the Father, Jesus Christ the righteous," 1 John ii. 1, and he manageth all our affoirs on earth, in a way of grace, and divine Providence; works all our works in us, and for us, Isa. xzvii. 12. He gives and loves, saves and feeds us, and will never leave us, till he hath brought us to heaven. •• He became poor, (but we were no losers thereby,) for by his poverty we are made rich," 2 Cor. viii, 9.

2 Y 2

arrests for debts; no sooner is she married, but her husband is liable to that danger, it falls upon him, he must see to satisfy and pay what she owed.

XI. The Wife that is married to a prince, or mighty potentate, is thereby greatly exalted, or raised to honour, becomes a queen the same day the marriage is consummated, and hath the attendance of his servants.

XII. The Wife that is married to a rich and godly husband, is thereby freed from much care and trouble; for he provideth for her, and manageth all her concerns. It be true, although every husband be bound by the law of that relation to provide for his Wife, and free her from care as much as he can; yet some are poor, and unable to do it, and hence the Wife is involved in as much care and trouble as he.

XIII. A Wife brings forth chil XIII. So the Charch is fruitful to Chtist^brin^ dren, and is many times very fruit forth many 86ns and daughters to him, whom shd fill to. her husband; and when she takes care of,feeds, and nurseth, as the mother deed hath brought them forth, takes her childiren. " For thus saith the Lord, Behold, care of them, feeds and nurseth I will extend peace to her like a river, and the glory them. of the Gentiles like a flowing stream. Th en shall

ye suck, ye shall be borne upon her sides anddandled upon her knees, as one whom his mother comforteth,'' &c. See Mother. Isa. IxvL 12,13.

XIV. A Wife hath the privilege XIV.'' So the secrets of the Lord arewith them to know her husband's mmd; for that fear him, and he will show them his covenant,** many things which are kept secret PsaLxzv. 14. ''Eye hath not seen, nor ear heard, from others, are made known to the nor hath it entered intotheheart of manto conceive. Wife. the things which God hath prepared for them that

love him. But God hath revealed them tons by his Spirit," 1 Cor. ii. 9,10.

MBTAPHOR. DISPIBTTT.

A Wife may soon lose her husband; But the Church cannot lose her husband. Christ death, we see, many times takes him '* dieth no more," Rom. vL 9* He is immortal, away, and she is thereby made a Rev. i. 18, and therefore she can never be a widow, widow, and her children fiGkther- nor her children &therles8. "I will not leave you less. comfortless," the word is orphans, John xiv. 18.

He is an everlasting Husband.

IXFEBEHOBS.

I. Stand and wonder I Doth Christ espouse and take towife such a poor and contempt lible creature as mankind! What disproportion is there between a king and a beggar, be* tween an ant and an angel ? A far greater disproportion there is between Jesus Christ tod sinners. He is high and great; but we are base and vile. He is blessed and glorious; we are wretched and miserable. He is a mighty King, King of kings; and we poor slaves and vassals, yea, the worst of slaves, vassals and slaves to sin and Satan.

II. From hence you may perceive the unspeakable nearness there is between Christ and his people; can there be a sweeter and more glorious union than this! If we consider the properties of it, it is a spiritual, a real, an operative, an enriching, an intimate, an indissoluble union, to be bone of his bone, and flesh of his fl^sh. What can any soul desbre more ? What greater happiness, what more glorious, saith one of the ancients, than this union ?

III. What doctrine can yield greater com£)rt to believers, who are thus happily espoused and married to Jesus Christ I We say, audi and such are well disposed of, happily married; O Bonl, how well art thou disposed of: What I married to Chnst, to the Son of God, to Hie ]^ig of heaven and earth!

IV. This may show the saints then: duty, and put them in mmd of their covenant. •Soul, thou hast vowed, and canst not go back.

y. And may be of use, especially to all that stand related as hosband and wife in the Church, for husbands to make Christ their pattern in their carriage and deportment to* wards their Wives; and likewise Wives to make the church their example in their be-'haviour towards their husbands, as the apostle giveth direction, Eph. v. 21, 3d.

YI. Lastly: What terror doth this speak to the enemies of the church! If the church be the wife of Christ, what will they do that so much abuse her, and continually seek her life? Let them know, he will appear in wrath and vengeance to save and deliver her, and wiU tear them in pieces in a short time.

THE CHURCH COMPARED TO A BUSH ON FIRE.:

*' And the angel of the Lord appeared vnto him m a fiame ojfire out of the mdst of a Bush» and he looked, and behold^ the Bush burned, and was not consumed,'' Exod. iii. 2.

AccoBDiNa to Ainswortb, and divers other expositors, by the Bush is meant the Church of God in great affliction, the severe trials of God's people being often set forth in the Hdy Scriptures by Fire, by a flame of Fire, and sometimes by a smokiBg furnace; as in Abraham's vision, Gen. xv. 17, " And behold a smoking fiimace, and a burning lamp, that passed between the pieces." By the smoking furnace was signified to Abralmm, Israel's great affliction in Egypt; and by the lamp, the law of God that afterwards was given; or, as some understand it, the liunp of deliverance, or that salvation God would work for them, &c., for that the salvation of God is like to a lamp that bumeth, Isa. Iii. 1.

Quest Why is the Church of God compared to a Bush, to a burning Bush ? The Scripture usuaUy sets out the Church by things whose natures or qualities are excellent, things that are of great worth, &c And why should she be compared to a Bush, to a bramUe-Bush ? for so Ainsworth and others read it.

Answ. Some of the reasons of it, according to our weak judgments, are hinted in the fbllowing parallels.

UETAPHOB. PABALLKL.

I. A Bush is a thing of small I. So likewise the Church of God wasthenand worth and value, few esteem or is now, a thing of small vahie, of littie or no regard a bramble-Bush; stately esteem in the eyes of wicked men; it was no trees are viewed and prized, and more regarded by proud Pharaoh, and many pf some of them valued highly, but so is the Egyptians, than a sorry bramble-Bush. Hence not a Bush. the aposUe speaketh of the Church, as being very

contemptible in the sight of men. ** We are made as the filth of the world, and are the offiscourging of all things unto this day," 1 Cor. iv. 13. n. A Bramble-Bush, as it is a H. So the true Churdi of God is not clothed thing of no worth or value, so with outward beauty, nor arrayed in purple and it is a thing that hath no beauty scarlet, decked with gold, precious stones, and in it, in comparison of other trees ; pearls, like the mother of harlots. Rev. xviL 4, it is in nowise taking to the eye. but seemeth low, base, and contemptible to a car-Some things that are of no great naleye, her beauty being all hidden:''The king^s worth, seem very glorious and daughter is glorious within," Psal. xlv. 13. And b^utiful; but there is none of this it is from hence the world values her no more, in a bramble. As Christ made himself of no reputation, Phil.

ii. 7, so the Church for a while remaineth among men in a like state; no carnal eye that seeth her, doth at all desire her.

in. A Bush is not only a thing of IH. So the people of God, considered abstnuy littie worth in the esteem of men, tively, as they are in themselves, what are they ? but it is in itself really of small va- What worth or excellency is in them ? All the lue. What is a bramble worth ? beauty and glory of the Church is firom Christ. What is it good for, but to be cut They are naturally vile sinners, and are called down, and cast into the fire ? thorns, briars, and priddng brambles, Micah

vii. 4; and though converted and changed by the power of God's grace, yet there remaineth something still of the old man and evil nature in them. And God, in other places of Scripture, where he compareth them to a Vine, to Lilies, to a Garden, to golden Candlesticks, &,, speaks of them with respect to' what they are by his special grace in Christ Jesus. But here, in comparing them to a Bush, he hath respect, as we conceive, to what they are in themselves, and by nature, to set forth thehr own unworthiness, that so he might thereby raise Moses' wonder, to see the mighty condescension of the blessed God, in having regard to fiudi a poor underservhog people, to dwell in them, and in keeping and preserving

Q94 THE CHUBCH COMPARED TO A BUSn ON FIBE. [SOOK IV.

them in tlie midst of such fierce and cniel enemies, when a small spark might easily con-gome and destroy them in an instant, but that he stretcheth forth his ^oriousarms of grace and divine power for their succour and relief.

METAPHOR. PARALLEL.

rV. There is one thing more IV. The Ohurch of God is the ehief place for touching a Bush, which for illustia- the saints of God to dwdl or make thdr abode tion sake I shall here mention, not in, who in the song of songs are called birds:'' The that the Spirit of God had respect time of the singing of birds is come," Ac, Cant. ii. to it in tiiis vision, viz., a Bush 12. Which, seitL Reverend Mr. Ainsworth, «g-is a common receptacle for birds; nifies the saints, who feeling the comforts of God*8 it is the place where they lodge, Word and Spirit, do sing the praises of God, with make their nests in, and are se- psalms, and hymns, and spiritual songs. '* They cured from many dangers that do shall lift up their voice, they shall sing for the ma-attend them. j^ty of the Lord: and ftom the uttermost part of

the earth we have heard songs, even glory to the righteous,'' Isa. xxiv. 16. And indeed in our judgment the godly are comparted to birds principally upon this consideration, t. e., in respect to their singing, which is laid down in severfd places of Scripture as an undoubted duty; I wish that Christians, who are not in the practice thereof, would consider of it. But to proceed, how safe is the bird, when she getteth into the Bush ? so are the saints, when they are got into the Church; God being a wall of fire around about her and her defence and glory on every side, Zech. ii. 5.

y. It is a strange and marvellous Y. So it is a strange sight, a prodigy, a mercy thing to see a Bramble-Bush on to a wonder, enough to astonish all true thinking Fire, and not consumed; this made Christians, to see the Church of God, the unwor-Moses to turn aside: *' I will tmn thy, frail, polluted, weak, and declining Church, aside to see this great sight." as set on Fire, yea, all on a flame, as it were»

. many fires being kindled on her by wicked adversaries, and yet she is not consumed! How may plots and hellish contrivances were there on foot against poor Israel in Egypt ? First; they made a law, that the mid wives should kill all thehr men-children, when they did their office. Secondly; when that would not take, because the midwives feared God, and saved the men-children alive: ** They feared God, it is said, and did not as the king of Egypt commanded," &c., Exod. i. 17. Then they thought of another way, another plot was set on foot, a new fire, as it were, was landled, which was, to cast all the men-bbildren into the river, " And Pharoah charged all his people, saying, every son timt is bom ye shall cast into the river, and every daughter ye shall save ahve," Exod. i. 22, Hence poor Moses was cast into the flags, who afterwards was an instrument in the hand of God, by working many signs and wonders, and appeared to help and deliver Israel, one that Pharaoh little thought oil Thirdly; but this not taken so affectually neither, they were most cruelly oppressed by hard servitude, and forced to make their full tale of bricks, and yet straw is denied them; which made the lives of God's people bitter unto them. Fourthly, and lastly: When they desired liberty to go and worship God, this was denied them, by no means would Pharaoh consent to it, but made his hands heavier and heavier upon Uiem. Thus were they in the fire and furnace of affliction, and yet graciously preserved, notwithstanding their enemies were so many, so cruel, and so mighty above them. And this was that great sight that God, in a figure showed to Moses; and this great sight is to be seen at this day, in this and other nations. 0 what hellish plots and contrivances have been set on foot for many years last past, espedaHy for the space of two or three years! How many Fires have been kindled to consume the poor Church of God in England, and other actjacent nations! What plots and sham-plots have the Popish enemies set on foot, since the time that Dr. Gates first discovered the grand and hellish intrigue. And yet how wonderfidly hath God wrought to save us to this day, notwithstanding we are an unworthy people, and a& little deserving this divine favour, in ourselves, as ever any were, who ever Uved in any age of the world! The strange and prefidious actings of the enemy to destroy us» and the strange and wonderful workings of divine Providence to preserve us» have been so admurable, that succeeding ages, who shall read the history of these times, will doubtless, scarcely believe them, but rather conclude they are mere romances.

YI. Here I might note also, for YI. So such as rougfaj^ and unadvisedly touch iUnstration «ake that a bramble- a^d handle the Lord's people, do but prick and,

UETjIPHOB. paraxlel.

Bush is attended with thonis, and wound themselves thereby; as most plainly ap* often offends and wounds such as peared in the case of Pharoah, and the Egyptians, roughly and unadyisedly meddle What became of them ? Those that afflict God's with it. people, shll a be afiSicted, nay, wounded. " And

I will undo all that afflict thee," Zeph. iii. 19. God knoweth how to mal:o Jerusalem a burthensome stone for all people: "All that bur« then themselves with it Uiall be cut in pieces, though all the earth shall be gathered together against it," Zech. xii. 3. Hence Christ gave persecuting Saul warning of the dan* ger: " It is hard for thee to kick against the pricks," Acts ix. 5. Those that kick against God's Church, do but kick against the pricks; they do but hurt, wound, and undo them* selves thereby.

As for disparities, they are many, and so obvious to all, that I shall pass them by; for though the Church of God is here represented by a bramble-Bush, yet she is in Christ's sight as a lily among thorns; and her worth and glory through the Lord Jesus is so great, that she very far surpasseth all the people and families of the earth. Nothing of all created things doth Christ think good enough to set forth and illustrate the beauty and excellency of his Church and people by, however unworthy she is in her ovm sight, or in the eyes of the sinfol world.

INFEBENOSS,

I. Adnure the grace and love of God, the Almighty Jehovah, that inhabiteth eternity, that he should out of his abundant favour, good will, and his great condescension, dwell in a poor bramble-Bush! who is able to conceive this rich and undeserved &vour.

II. It also informeth us, how it comes to pass that the poor saints and Church of God are preserved to this day: it is because God is among them, God dwelleth in the Bush . the Lord dwelleth in Sion, to comfort, revive, uphold, save, and deliver her in ths day 0£ trouble.

III. It may serve to humble us, and lay us low in our own eyes. What are the best of God's people, by nature, and in themselves, but as a Bush, briar, or thorny hedge ? it is God who bath made us to differ from others.

ly. It may deter the wicked, and for ever be a warning to them, to forbear persecuting God's people; for that it will prove at last to their utter ruin; they kick but against the pripks.

V. Bemember the good will of him, and seek his blessings, that dwelt in the Bush.

THE CHURCH COMPARED TO A MOTHER.

** 0 that thou wert as my braiher, that sttcked the breasts of my Mother I" Cant. viii. 1. '* JervsaJ^m, V>hieh is above, is free, which is the Mother of us ail" Gal. iv. 26.

By Mother in these Scriptures is meant the Church of God, or as some expound it, the universal Church. As God is a believer's Father, so the Church is his Mother.

HETAPBOB. PAXALLEL.

I. A Mother is the wife of an I. The Church is the spouse and wife of Christ. Irasband; it imports a marriage-state. "For thy Makeristhyhusband, the Lord of hosts is Every godly woman that is a Mother, Ms name," Isa. liv. 5. *' Wherefore, my breth-can show who is, or was, her husband. ren, ye also are become dead to the law by the

body of Christ, thatyeshouldbemarriedtoanother, even to him that is raised from the dead, that we should bring forth fruit unto God," Rom. vii. 4.

II. A Mother is one that beareth II. So the Church beareth and bringeth forth and bringeth forth children. children to Christ: *' Of Zion it shall be said, this

and that man was bom in her," Psal. Ixxxvii. 9. Hence the saints are called sons and daughters, and children of Zion.

III. A Mother travails, and is III. So the Church is said to travail, and. be in in great pain, in bringing forth pain, in bringing forth of children to Christ: children. " As soon as Zion travailed, she brought forth her

TflS CHUBCH C0MPABEI> TO ▲ H01BBB.

[book vr»

children," Isa. Izvi. 8. The Church may be said to travail two manner of ways: (1.) By preaching, prayer, and by other godly means and endeavoars, to bring forth poor sinners out of a state of natore into a state of grace. Paul was said to travail in pain, till Christ was formed in those to whom he preached,'^ (2.) She travaileth by preadiing, prayer, tears, and sufferings, and other lawful ways, to bring forth her children out of a state of bondage, and external slavery and captivity, into a state of perfect peace, joy, and prosperity, free from all outward violence and thraldom, according to the promise of God; *' Therefore will I give them up, until the time which she that travaileth hath brought forth:—-Then the remnant of his brethren shall return unto the children of Israel," Mic. v. 3.— '' She being with child, cried, travailing in birUi, and pamed to be delivered," Rev. xii. 2.—" For I have heard a voice as of a woman in travail and anguish, as of her that bringeth forth her first child. The voice of the daughter of Zion, that bewaileth herself, that spreadeth forth her hands, saying, woe is me now, for my soul is weary because of murderers, Jer. iv. 31. " Be in pain, labour to bring forth, 0 daughter of Zion, like a woman in travail. For now shalt thou go forth out of the city, and thou shalt dwell in the field ; and thou shalt go even to Babylon, there dialt thou be delivered, the Lord shall redeem thee from the hand of thine enemies," Mic. iv. 10.

METJUPHOB.

PABALLXL.

IV. A Mother, when she hath brought forth her children, layeth them to her breasts, to feed and nourish them, and letteth them lie in her very bosom, taking abundance of care and compassion of them.

y. A godly Mother giveth good counsel and instruction to her children, Prov. zzxi. 1. It was a great mercy to Timothy, that he had such a good woman as Eunice to be his Mother, who took care to give him good education, and brought him up religiously; it is said, ** He knew the holy Scriptures from a cbUd."

IV. So the Church of God, when she hath in a spiritual manner brought forth children, she giveth them her two precious breasts, which are ihe sound and sacred doctrine of the Old and Kew Testament; those she draweth forth, to give her *' new-bom babes the sincere milk of the word, that they may grow thereby," 1 Pet. ii. 2. y. So the Church of God giveth good counsel and instruction to all her chUdren. Saints are not only fed by the church, but well taught also. Solomon exhorts the sons of wisdom to " hear the instructions of their father, and not to forsake the law of their Mother, Prov. i. 8. The true Church teacheth nothing for doctrine, but what she hath received from the mouth of Christ. She doth not, like the Mother of harlots, teach for doc* trine cursed fopperies, idle, ridiculous, and su« perstitious ceremonies, which are a reproach to the Christian religion, and a great hindrance both of the Jews and heathens from owning of it They are dl holy rites, pious and undeniable laws, and just rules of discipline, con-ifonant to the holy Word of God, that she teacheth all her children.

yi A Mother ought to be obey- yi. So the Church of God ought to be obeyed ed and reverenced in all things and reverenced in aU things. It is an abominable

evil to slight or disobey the Church, our spiritual Mother. Her instructions and admonitions must be received with all due care and readiness; and those who stubbornly and obstinately reiuse to submit, are guilty of great sin.

yn. So the Church of God taketh care to carry it tenderly, and with much wisdom, to all her children. She acts not partially towards them, to countenance one nK>re than another; the weak and poorest saint is as dear to our spiritual Mother, as the strongest and richest of them.

by her children; her just com-'nands must be submitted to. It is a great evil to rebel against a Mother.

yn. A wise and godly Mother greatly loves, and is tender of all her children. She taketh care to carry it evenly towards every one of them; not to indulge any one out of a fond and great passion, and slight another, because not so beautiful and amiable to look upon.

ym. A tender Mother hath much compassion and bowels towards her weak, sick, and helpless children, her heart aches many times for such.

ym. So God's Church is flUed with bowels of pity and compassion towards her weak and distempered members. How is she troubled for such as are under temptations, or fallen into any spiritual distemper of the soul! The Church's

bowels shonld exceed the bowek of a iiatuial Mother to her sick children npon this account.

METAPHOR. PABALtlX.

IX. A gracious and godly Mother IX. So the Church of God loveth these children lovetli those children best, that are or saints best, that arc most diligent, dutiful, and most dutiful, and who dearly love, obedient to Christ, and to all the good and whole-and are most like their father* some laws of the family; who love, and are

most like God, in mercy, heavenly-mindedness, in good works, and acts of piety and charity to the poor; these she esteems and prizes highly, Matt. v. 45.

X. A Mother is allowed by the X. So the Church is allowed, nay, required by father to chastise or correct those Christ, to correct by gentle reproof, those chil-chUdren, that grow he&dy and proud, dren or members that do transgress the law of or any ways misbehave themselves God; and if they grow heady, proud, and stub-to the dishonour of the &ther, and bom, she reproves them sharply; but if that will reproach of the family. not reclaim them, but that they still proceed in a

rebellious mind, and misbehave themselves, she proceeds further, and taketh the rod of Church-discipline, and withdraws herself from them, and alloweth them not to come to the table with the rest of her children. Nay, if they fall into any scandalous evil, to the reproach of Christ, his truth, and the household of £iith, she chastiseth them with the rod of excommunication, and putteth them quite out of the flunily. '^ Deliver such an one unto Satan, for the destruction of the flesh, that th^ spirit may be saved in the day of the Lord Jesus, 1 Cor. v. 5.

XI. A Mother is sometimes allowed XI. So the Church of Christ in his absence is in the absence of the &ther, to be appointed to govern all the a£QEurs of his house, chief governess in the family, and to and according to those holy laws and directions choose, according to the direction of left by him, ought to choose a steward, viz., a hi* the father, a steward over her house, shop, minister, or pastor, to take the charge of the and other inferior officers, and as great afiairsof the fiimily, and other inferioroffi-they behave themselves, she ought to cers, as deacons, &c., to take care of the poor; encourage them, and continue Siem, and as the pastors or deacons behave themselves, or otherwise turn them our of their she ought to encourage him or them, and con* offices. tinue them in their places; but if they ML into

sin, or neglect their work, and are unfaithful in their places, she hath power to correct, and turn them out; always provided, she act accor^g to rule: *' Agaiost an elder receive not an accusation, under two or three wit^ nesses," 1 Tim. v. 19.

XIL A Mother, though her clul- XII. So the Church of God, though some of dren prove never so vile and ungodly, her members prove very vile, and will not be un^ hath no power to kill them; if she der her government; or turn heretics, sucking do, though they are her own children, in damnable errors; yet the most she can do, is ahe is deemed by the law a mur- to pass the censure of excommunication against derer, and as such must die. them. " An heretic, after the first and second adr

monition, rc|ject/' &c., Tit iii. 9,10. And therefore the Mother of harlots, for putting to death sudi as she calls heretics, is deemed, by the law of God and nations, a murderer, and, as such, must and shall in God's due time die. " Her plagues shall come upon her in one day, death, mourning, and famine, and she shall be utterly burnt with fire; for strong is the Lord God that jndgeth her," Bev.

xviii. 8.

Xin. It is a great and high ho- XQI. So it is the honour of the Church of Christ ^ur to a Mother, that her cUldren when all her children humbly and faithfully sub' and family are well governed, having mit themselves to good order and discipline, when their food in due order, and Uiat her all of them carefdlly attend their respective du« children and servants are all at her ties, and do not absent themselves, when she call-beck, and dearly love one another, eth them together at times of public worship, or and when none of them are missing upon any other occasion, as to rectify disorders at dinner, or duty time. or choose officers, Ac. 0 how lovely and amiable

is it, and how doth it tend to the gloiy of the 'Chiirch, to see sdnts live together in love and unity, always makmg conscience of those laws that respect the well ordering, and religious government of the family or household of God, Pscd. cxxxiii. 1, 2.

HETAPHOB. PARALLEL.

XIY. Some mothers have daugh- XIV. So the universal Church hath many ters who have children. daughters, many particular Churches, which are

very fruitful to Christ.

There are many disparities, wherein the Church excelleth other Mothers, which I leave to the ingenious reader to find out.

INFERENCES.

I. This should teach helievers to reverence and obey the Church of God, as dutiful children do their godly Mother, ia all things.

II. And take care they do not grieve her.

ni. To have relenting bowek towards her in all her troubles. Shall our Mother be in distress, and ready to be devoured by hungry lions ? and shall not her children be in bitterness of soul for her? When Sion is afflicted we should be afflicted; when her eyes are wet, shall ours be dry ? when she is sad* should not we be sad too ?

IV. How doth this greatly rq>rove them, who, instead of comforting of her in her wi* dowhood state, add to her sorrow ?

THE CHURCH COMPARED TO A GARDEN.

•• A Garden enclosed is my sister, my spouse" ^*c, ** Awake, 0 north tpind; and come

thou south wind, and blow upon my Garden,'* &c,. Cant. iv. 12, 16. ** I am come into my Garden, my sister, my spouse," Cant. v. 1.

The Church of Christ is or may fitly be compared to a Garden.

METAPHOR. PARALLEL.

I. A Garden is a piece taken out I. The Church of God, and every believer, or of common or waste ground, appro member thereof, is taken out of the common maas priated to more special use than the of mankind, to be a chosen and select people to rest. Christ.

II. The ground of a Garden before II. The people of God, and soul of every be* it be planted, is as barren, and as liever, naturally were as barren, blind, sinful, ene-unprofitable, as the rest out of which mies to God, and every way as vile and rebellious' it was taken. as any other sinners in the world. '* And were

by nature the children of wrath, as well as others," Eph. ii. 3. *' Who hath made thee to differ from another ?" &c.

III. In a Garden no choice or IH So no spiritual good thing can grow or rare thing cometh up naturally of spring up in our hearts, until the seed of grace be itself, until it be sown or planted sown in us, or a divine principle of life be ira* therein. planted.

IV. A Garden, before it be sown IV. So must Ojor hearts, like fallow ground, be or planted, must be digged, purged, digged up with powerful convictions of the Word and well prepared. and Spirit, that so grace may the better take

root in us. Hence it is said of God's vineyard, when he was resolved to bring judgment upon it, *' It shall not be pruned, nor digged,'' Isa. V. 6. Hence God calleth upon them to plough up their fallow ground, and •• Sow not among thorns," Jer. iv. 3.

V. A choice Garden is walled or V. So the Church of God, or every ChristiaD, well fenced about, for its security is hedged or walled in. " Hast thou not made a from danger and spoil. hedge about him, and about all he hath, on every

side "&c., Job i. 10. God is said to be a " WaU of fire round about Jerusalem." See vineyards. Zech. il 5.

VL A choice Garden hath in it VI. So in the Church are many choice, jdea-many plants, herbs, and flowers, of sant, and profitable plants, of Gcid's own right-great worth and value, both for hand-planting: " It is sown with holy, right seed, pleasure and pro&t ye men of Israel are his pleasant plants," Jer. ii.

21. All choice and saving graces, and gifts of the Spirit, are found God's Garden,

IIETAPHOK. PARATiTJT..

YIL A Garden nnst have mnch YII. So must the Ghmdi of God hsre iniidi

eost bestowed upoo it, and omeh pains bestowed upon it» it most bokept dilimntly;

pains taken witb it, or it will soon Proy.iy. 23. As God spares for no eost and pains,

decay. so should his servants be industiioas, or else the

Chorch will soon decay.

Vm. A Garden hath some YUI. The Church is not without some eonrupt

weeds in it, which must as they ap* members in it, which iigure it, like as thorns and

pear, be plucked up, or they wtti nettles do a Garden, which as Uiey are discovered,

qioil and hinder the growth of the are phicked ,up, and cast out. And also in the

precious flowers and herbs that grow heartsof the best Christians, weeds are apt to spring

therein. up, fiom that root of bitterness that naturally is

within than, whereby many are troubled and defiled, whidi if not pulled up, will hinder their growth in grace.

IX. A choice and frm^ Gar. IX. The Churdi of God, though it be as it were den is valued highly by the owner but a little spot, a small remnant, in comparison thereof; he esteems it above an of the world, is highly prized by Jesus ChriBt; he hundred times so much fruitless land, esteems of his own people above all the people of One acre made into a curious Garden, the earth. Hence he odleth them his inheritance, ispiised above many acres of com* his jewels, his peculiar ones, lPet.ii.9. '*Igave mon bairen ground. £i^<^ for thy ransom, Ethiopia and Seba for Uiee.

Since thou wast precious in my sight, thou host been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life," Isa, xliiL 3,4. Wicked men are like barren mountains; they are the King's vraste, such whom he sets but little by.

X. A rare and fruitful Garden X. So from the Churdi of God that was first will afford fruit to plant others ; planted in Judea,niany blessed Churches proceeded many Gardens upon this account in a little time. By means of the firuitfulness of have, asit vrere, sprang out of one. that one spiritual Garden, seven Gardens more

were planted in Asia, viz., Ephesos, Smyrna, Per-gamus, Thyatira, Sardis, Philadelphia, and Laodicea, besides many others, which we read ol, Ac, Bev. L 11.

XI. A Garden must be often XI. God's Garden must be often watered by watered, or else it will soon fade, divine rain, or dew of heaven, viz., the Word and and the fruit thereof wither away, Spiritof God: "My doctrine sludl drop as the rain," and the choice flowers will hang Deut. xxxiL 1, 2. And without these waterings down their heads. from above, the fruit of the Church willsoonfieul; sdl

our growth and greenness is continued by the means of the word and ordinances.

Xn. A Garden must have the XII. So the door of the Church must be care-door carefully kept and looked after, fitlly kept by such as have the charge of it, viz., the lest thieves and other spoilers should ministers or pastors thereof, or the danger is great; get in and ruin it. it behoveth them to take care who they let In.

Christ's Garden should be as a Garden inclosed, and fountain sealed to all unbelievers. But yet let them be ever so careful, some deceivers or hypocrites will, as in former times, creep in; it was so when the chief Gardener Himself was upon the earth, there was a Judas among the twelve apostles.

XTTT. The chief owner of a Gar- III. So the Lord Jesus, who is the Owner and den loves to take his walks in it, to only Proprietor of his Church, loves to take his see how the plants and precious walks in it: '* I am come into my Garden, my firuits do flourish. sister, my spouse," Cant. v. 1. He is said to ''walk

in the midstof the seven golden candlesticks." "Let us get up early to the vineyards, let us see "whether the vines flourish, whether the tender grapes appear, and the pomegranates bud forth; there will I give thee my loves," Cant. viLl2.

XIV. In a Garden, as it is found XIV. So in the Chui'ch, sin, whidi may be by experience, worms do much compared to a worm, or hurtful vermin, doth hurt, especially when they get to exceeding much detriment. A Christian seem-the root of plants or flowers, eth very green, amiable, and fEur to the eye, like

THE CHUBCH COHPABED TO A OABBEK.

[wok ly.

MBTAPHOB.

PABALLEL.

Tbey may seem very green and floorisfaing, when there are some devouring worms gnawing at the roots, by which means in little time they die, are pulled up, and cast away.

XY. In a Garden, whatsoever choice flower the owner of it seeth 18 fully ripe, if he hath a mind to it, he crops it off, and takes it to himself.

some plants full of leaves; but there is some cursed worm, some secret lust, that mnrs his root, and in time he withers, and dies, and is plucked up, and cast away. This may be a caution to all, to take heed.

XV. So in the Church, those flowers or precious saints Jesus Christ seeth are fully ripe for heaven, he crops off by death, and taketh them to himself. A godly man dies when he is ready and ripe for death. When a holy man dies, saith Mr. Caryl, it is harvest-time with him. Though in a

natural capacity, he may be cut down whilst he is green, or cropped in the bud or blossom.;

yet in his spiritual capacity he never dies before he is ripe: God ripens his speedily, when

he intends to take them out of the world speedily. XVI. A Garden flourisheth best, XVI. So the Church never thrives, nor flou-

that hath the sweet, warm, and re- risheth, but when the Sun of Bighteousness shi-

neth in a gracious manner upon it; when the rain or spiritu^ dew descends, tiie south wind of the Spirit bloweth, and the Sun of Bighteousness sweetly shineth, what a fragrant scent doth the Church of God, and gracious ones then send forth I hence Christ calleth for the " South wind to blow upon his Garden, that the spices thereof may flow forth," Cant. iv. 16.

X VU. . The Church hath its winter as well as its spring and summer-season; nay, and the nipping frosts, and north windsof temptations and afliictions are aa profitable to the saints, as the summer of comfort, peace, and prosperity; for God seeth need of the one, as well as the other, to destroy those weeds of corruption, or indwelling sin, that is in our hearts. " If need be, ye are in heaviness, through majufold temptations," 1 Pet. i. 6.

splendent rays of the sun shining upon it. How sweet do the flowers and precious herbs smell, when the rain distils, the south wind blows, and the sun sweetly breaks forth upon it?

XVn. A Garden is attended with several seasons, i^inter as well as ' summer. And though in the winter many flowers seem decayed, and their glory gone; yet a winter's sharp frosts, and cold north winds, are as necessary as the summer, for the killing of the weeds and worms, which otherwise would abound.

DX8PABIT7.

There are divers disparities: Christ's Garden excelleth all other Gardens. They ace the plantations of men; this is planted by Chriat: their fruit is temporal and fading; this is spiritual and lasting: they that plant other Gardens, cannot make them grow; but Christ can. And many others might be minded, which I here omit

INFEBBNCES.

L Tms shows what a vast difference there is between the Church, and the World. What is a howling and barren wilderness, to a choice and lovely Garden ?

II. Bless God that this precious Garden is not spoiled, and its hedge of divine providence not removed, nor plucked up.

III. Let us pray, though it be surrounded about at this day with cruel enemies, that it may never be moved, taken, and trodden down, by Bomish wolves, or other ravenous beasts of prey.

IV. Let the adversaries tremble, whose evil intent is fully discovered, how they proceed in their designs agamst God's Church, Christ's spiritual Garden, since it is so prized by him, and his own proper inheritance, he alone being the Proprietor thereof. How often doth he say, " My Garden, »y vineyard ?" It appears it is his,

1. In that he bought the ground with the price of his precious blood, to make a Garden of it.

2. He hath at his own charge planted and sown it

. 3. He keeps it, and waters it, and watcheth over it night and day, Isa. xxvii. 2, 30.

4. It is he oxily who giithereth the fhiit df it. Woe therefore to them that adventare to (irop, and pull Up, and destroy any of its choice flowers I They that touch God's people, Christ's lilies, touch the apple of his eye.

V. Let the saints of Christ Ulso learn from hende to be fruitAiI, Christ hath been at great Cost and pilins in order thereunto. And that you may be so,

1. See that you be plants of his own planting, Otherwise you will be plucked uj.

2. See tbkt you be well-rooted; such bring forth most fruit.

3. Take heed Of the worm at the root.

4. Take heed whom ye choose for Garden-dressers, and look to your hedge or wall of Church discipline. You must knoW your bounds, the Gardeii of Chnst must not be opened into other men's fields. Keep your communion entire; remember, you are bounded by Christ's laws and institutions; take heed you do not, with Ephraim, mix yourselves with other people.

THE CHURCH COMPABED TO A XILY.

*' A» the LUy among the thorns, so is my love among the daughters,^* Cant. ii. 2.

CHRIST calleth his Church his love, and compareth her to a Lily among thorns. By daughters are meant, as some conceive, other Churches, Who pretend they are the spouse of Christ. Daughters, saith the learned Wendelin, are either nations, strangers to the Church of Christ, which nevertheless are joined to us by the common ligaments of humanity, and descend from the same Creator, and therefore called daughters; or else such as |)rofess their names among the citizens of Zion, the Church of Christ But as the Church is compared to a Lily; so, with the greatest elegancy, the daughters are compared to thorns.

SIMILE. PABALLEL.

I. A Lily is a very sweet L So there is nothing sweeter to Christ, than flower, so fragrant, that natura- the Church the spouse; " Thou art all &ir, my lists tell us, a man's senses love, there is no spot in thee. The smell of thy will be easily turned with the ointment is better than all spices, spikenard, and strength thereof. Bafiron, calamus, and cinnamon, with all trees of

frankincense, myrrhandaloes,withtheohiefspices," Cant. iv. 7,10,14. The Church and faithful children of God, are unto Christ a sweet savour. And it is said," Noah built an altar to the Lord, and took of every clean fowl, and offered burnt-offerings on the altar; and the Lord smelled a sweet savour," Gen. viii. 20, 21. ' II. A LUy is an exceeding white II. So nothing is more fair and white, or purer flower; nothing more pure, nothing in Christ's sight, than the Church. ''Myundefiled whiter, saith t£e same author, than is but one, she is the only one of her mother, she a Lily. is' the choice one of her that bare her. Thou art aU

fJBdr, my love, and there is no spot in thee." Hence said to be " clothed in fine liden* clean and white." Christ, her blessed bridegroom, gave himself for her, *' that he might sanctify and cleanse her, with the washing of water, by the word; that he might present her to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that she should be holy, and without blemish," Eph. v. 26—27.

in. The Lily is a very fruitful III. The Church is fruitful; nothing more flower; one root, saith Pliny,* fruitful, sfdth Wendelm; the which being plant-often yielding fifty pods. The ed in the field of one Jerusalem, in the days of ^ew of heaven, the heat of the old, watered by the apostoUc men, with the sun, and fatness of the soil, make it dew of the Word, and miracles; the Sun of fruitful. Righteousness shining upon it, and infusing of

his divine heat into it, MaL iv. 2. In what part of the world, in the space of a few years, hath it not taken root? in the fi)rmer 4ige, after the Boman winters of the Alpine snow had for some ages depressed this

^*«M

* Plin. lib. zzi. cap. 5.

flower, and redaced iU leaves to admirable paucity, insomuch that they were scarcely Tud-ble to the world, and had circumscribed its roots into a narrow space, how great and swift were the increasmgs of it, the heavens, which before seemed shut, again bedewing of it! Then that word, saith he, we saw folfiJled, which was promised in times past to Israel: *' I will be as the dew unto Israel, and he shall grow as the Lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon," Hos. xiv. 5, 6. Germany, England, France, Italy, Spain, Poland, Hungary, Denmark, Sweden, have, and what country of £urope hath not, within a few years, seen the roots and branches thereof spread, and smelt its odour I The Popish waves, flames, and axes, could neither suffocate, bum, nor cut up the flower, leaves, nor root of this Lily. The shadow of the Highest hath restrained the flames: his Spirit bound up or constrained the waves; his right-hand with*held the axes, that grinning and grinding dragon, that the beast and false prophet could do nothing, Ac.

SIMILE. PABALLEL.

IV. The Lily is a very tall flower; IV. So the Church and people of God are the few flowers, as Pliny observes, are tallest or highest people in the world, "they dwell higher than the Lily. on high," Isa. xxxiii. 18. Christ's spouse is secure

in that most high and heaven-threatening rock. Matt. xvi. 18, not to be overthrown by any of the enemies' battering rams, nor to be reached by any power of the dragon. This is that " chosen generation, royal priesthood, holy nation, peculiar people," 1 Pet. ii. 9, who are said to dwell on high: and though they now seem to creep low upon the ground, and wander as it were in darkness; yet dwelling in God, they rest secure, &c., and shall in due time be exalted above the hills, and the liighest mountains of the earUi, Mic. iv. 1, 2.

V. The Lily is a flower most V. The Church and spouse of Christ is very gloriously adorned, and lovely to glorious; her clothes are said to be wrooght gold* look upon; so that our Saviour ''She shall be brought to the king in raiment of saith, " Solomon in all his glory was needle-work," PsaL xlv. 14 Hence said to be as not adorned like one of these." It is fair as the moon, as dear as the sun. The Church, furnished with beauteous accom* with every sincere soul, is gloriously adorned, pUshments ; its form is excellent, fdmished With beauteous accomplishments ; (1.) With six leaves curiously set, and with the imputed righteousness of Christ, a within are seven grains, and all transparent and sparkling ornament. (2.) The within of the colour of gold, hang- gifts of the Holy Spirit, which may answer to the ing down their head; much of the leaves of the Lily. (3.) The graces of the Spirit, glory of the Lily is inward. which may answer to the grains within the Lily,

which, as St. Petor layeth them down, are seyen, 2 Pet. i. 5—8. Yet notwithstanding all this glory, with which Christ's spouse is adorned and beautified, she is not proud; but, as taught by the seven grains of the Lily, or graces of the Spirit, doth humbly hang down her head. Her chieftest beauty is mtemal: " The king's daughter is all glorious within," Psal. xlv. 14.

YI. The Lily is a plant, that, as YI. .So God's Church, when his blessiog is upon naturalists tell us, doth shoot up sud- it, thrives marvellously in a short time. To makft denly, nay, and that it doth grow this appear, consider in the primitive time, when very much in the night. the dew of grace fell upon the Christian worid,

what abundance of Lilies sprung up eaddenly; three thousand converted by St. Peter at one sermon, Acts iL 41.

YII. The Lily is among thorns; YH. The Church of God grows in the field of thorns are things of little worth, this world, amongst base and vile sinners, who are low and base things, in comparison of compared to thorns and briars, Isa. xxvii. 4. Lilies.

VIII. The Lily growing among YIII. The Church, like the Lily, growing a^ thorns, is hurt thereby. That mongst the ungodly and persecutiBg world, are being a tender flower, the thorns greaUy wronged thereby. The inhabitants of coming up with it, which are of a Canaan, that Israel drove not out were said to be rough* and pricking nature, the Lily ''pricks in their eyes, and thorns in their sides," receives much ii\jury, not only in its by which they were sorely perplexed and vexed, growth, but ahM>~tfa^ tend to spoil l<]ttmb. xxxiii. 55. There is a time coming, when its beauty. the Lily, the Church of God, shall be iqured

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703

by these carsed thorns no more: " There sliall be no more a pricking briar to the house of Israel, nor any grieving thorn," Ezek.xxviii. 24. Moreover, the Chnrch should be as Lilies • among thorns for beauty and purity; they ought to out-do and excel the ungodly, as far as the Lily doth the thorn: as beautiful as a Lily among thorns, saith Mr. Ainsworth, as innocent as Doves among ravenous birds.

smiLE.

DIBPABITT.

L A Lily is a natural plant, and flower of the field.

XL There is no care taken of the Lily that groweth among thorns: any are suffered to pluck them up.

I. The Church is a heavenly or supernatural flower, a plant of God's right-hand planting.

IL Grod taketh great care of his people, he has made a fence about them, nay, he himself is as a wall of fire on every side, and doth keep his Church, and water it every moment, Zech. ii. 5. " He keepeth it night and day, lest any should hurt it," Isa. xxvii. 3. " Not one hair of your heads shall perish," Matt. x. 30.

IIL The Church's beauty and glory is increasing : *' The path of the just is as the shming light, which shineth more and more unto the perfect day," Prov. iv. 18. Her glory shall never fade^ but she shall be made an eternal excellencyi

IIL A Lily .is a flower that soon fades and withers away, and is at last cast into tlie oven, Matt, vi, 30.

IXFEBENOES.

I. This may teach all true Christiana to admire and exalt the free grace of God, in making so great a difference between them, and the wicked amongst whom they live.

II It shows also what care he taketh of them, in preserving them whilst they grow among thorns, who do not only prick them by persecution, but would utterly root them up.

ni. They are hereby called upon, not to rest satisfied with the name of Christians only, but to be earnest with the Lord, that Whilst the wicked do daily manifest themselves to be as thorns, they may be as Lilies, holy and heavenly^bom soulsi growing up more and more in grace and holiness.

THE CHURCH COMPARED TO A MERCHANT-SHIP.

" She is like unto Merchant-Ships,^* Prov. xxxi. 14.

" O thou afflicted, and tossed with tempests, and not comforted,^* Isa. liv. 11.

The Church of God in these Scriptures, as expositors observe, is compared to a Ship, to a Merchant-Ship.

SIMILE.

I. A Merchant-Ship tradeth from one place to another; she fetcheth her merchandize from afar.

II. A Merchant-Ship hath a skilful pilot, to steer and guide her the right way, that so she may not split upon rocks or sands, or any other way miscarry in her voyage.

III. A Merchant-Ship is tossed oftentimes upon a troublesome and tempestuous sea, and yet keeps Up, and is preserved in a wonderful manner, upon boisterous waves.

PABALLEL.

I. The Church of God trades to heaven, she fetcheth her spiritual merchandize from thence: ** Our conversation is in heaven," Phil, iii* 20.

II. The Church of God hath a most expert and skilful pilot, viz., Jesus Christ, to steer her course through the seas of this world, tliat so she may not be split upon the rocks of human inventions, nor the sands of false doctrine, error, aad heresy.

III. So the Church of God is often tossed with tempests, or sutject to, and vexed with the incur-sions of an envious and persecuting world, the ungodly being compared to the troubled sea, Isa. Ivii. 20.

TfiB GdUBCtt OOllPUtKO tO A iCSSCAlNt-SBXP.

[boos xy«

IV. A Ship is steered by the oom-S3 fro a Gild place to another.

*' Thy Word is a light unto my paths,

Y. A Merchant-Ship takes in se?eral passengers; of divers kinds a.i I nations, who sail in her to their djsired havdn.

VI. Some Merchant-Shi{)s have dets belonging to them, which are dast into the s^, to take up fishes, and bring them into the ship.

Vn. A Ship sails sweetly along, when she hath a prosperous gale; for unless the wind blow, she cannot sail.

Yin. What common dangers a Merchant-Ship is exposed to, dl the passengers who sail in her are liable to also, viz., to the same tempests, the same pirates, &c Let Jonah and the mariners be in the same Ship together, and though the storm arose for Jonah's sake, yet all the whole Ship's company were in danger. So it was in Paul's case, with those other prisoners, mariners, and soldiers that were in the Ship with him. Let there be in the same Ship, a prince going to receive a crown, and a male&ctor going to receive punishment, according to the nature of his offence; whiUt they are in the Ship together, they are subject to the same storms and toss-ings, to be sea sick together, to the same pirates, and alike ransacked and spoiled by them.

IX. When a Ship is in a Storm, all the mariners have their hands and hearts fiiil, they are at their wit's end; every one takes hold of a rope, and endeavours to the utmost to save and secure the Ship, if possible, fnyn sinking.

X. Merchant-Ships greatly entich these places, cities, and kingdoms to whom they belong, bringing to them rare and excellent merchandizes, which are offered to sale, or to be exchanged to traders.

XI. A Ship's great safety consists in her being well built, having a good bottom, a skilful pilot, and sure anchors, &c.

IV. So the Church of God is guided in hdr passage to heaven, by the compass of Gbd's Word» io respect of doctrinei discipline, and conversation:

' PsaL cxix; 105.

V. So the Church tcLkes in many Christians and professors, and those of several sorts and degrees, who all declare they are bound with the spiritual Ship, to th^ land of promise. *

VI. So the Church of God hath the (rospel-net, which by the hands of the mariners, and skilful fishers of men, is cast into the sea, or multitude of people, by which means many men are converted, and taken into this spiritaal Ship, Matt, xiii. 47. Mark L 17.

vn. So the Church, under the powerful and sweet influences of the Spnit, which is compared to the wind, John iii. 6, 7, is carried gloriously along towards her desired haven; but if this spiritual wind Uow not, she is becalmed.

VIII. So what common dangers beJbl God's Church, all the members thereof are more or less exposed and liable to the same. Let enemies come, let persecution arise against it, there are no sort of men or members, whether sincere or not, whilst they remain in the Church, or hold fiist then: profession, let them promise themselves what safety they will, who can be secure, or exempted from violence. Though as in a Ship, some speed oft-times better than the rest; as Baruoh and Jeremiah, who had their lives given to them for a prey, when thousands were cut off, ,yet went into exile, Jer. xlv. 5. "Whosoever," saith the Apostle, " will live godly in Christ Jesus, shall sufiEer persecution ; through much tribulation we must enter into the kingdom of God," 2 Tim. iiL 12. Hypocrites, in a day of common danger and persecution, are in the like circumstances with those who truly fear God; Satan, that arch-pirate, and his emissaries, will fiivour them no more than others, until they renounce their religion, &c»

IX. So in an hour of trouble and persecution, every Christian should do his best to secure and save the Church of God from sinking, or from be* ing cast away, or lost. Every one should have their hearts up to God, and their hands to work

wisely, for her and their own safety, Isa. IxiVi 17.

X. So the Church of God, by daily trading to heaven, greatly enricheth poor sinners. What she receiveth from Christ, her Merchants or ministers offer to sale, to the nation or nations where she lives: truth, peace, pardon, the pearl of great price, and other excellent merchandize, she fur-nisheth the world with, Prov. xxiii. 23.

XL So the Church's safety consisteth in her

being truly constituted, according to the apostolica!

prescriptions, or that pattern left in the Gospel

by Christ, and the primitive saints; Heb. vL 1» 2.

and in having Christ for her governor, or chief Pilot, who, as Jerom observes, sits at the stem, and guides her coarse as he sees good: and lastly by having hope, that precious grace of the Spirit, for the Anchor: ** Which hope we luive as the Anciior of the soul, both sure and stead&st," &c,, Heb. vi» 19. The nature of which is opened under the fifth head oi metaphors, concerning the graces of the Spirit, to which We refer you.

IlTFEREMGES.

I. This may inform us, that trouble and persecution must be expected. No ship sett oat to sea, but meets with storms and tempests at one time or another: and therefore the mariners look for them, and provide accordingly, to secure the ship, and save themselves > and so should spuitual sea-faring men do.

II. It may also be matter of comfort to the godly. What assurance is here of safety I Christ, who guides the ship, can at bis pleasure still the seas, and make the greatest storm in a moment to be a calm. *' He stilleth," as the Psalmist saith," the noise of the seas^ the noise of their waves, and the tumults of the people," Psal. Ixv. 7. Therefore though Satan, that cruel pirate, and other malicious enemies of the Church, seek daily to sink this spiritual ship; and though he be a spirit, and therefore of great power against us, yet he is nothing to God, who is the creating Spirit That which is said of Behemoth is no less true of Him: '* He that made him, can make his sword approach unto him," Job xl. 19. Let therefore the power and rage of our enemies be ever so great, and their opposition at this day ever so fierce against us, yet we have an assurance from our blessed Saviour, that the gates of hell shall never prevail against the Church; she shall never be broken to pieces, nor suffer shipwreck. ** 0 thou tossed with tempests, and not comforted I"

THE CHURCH COMPARED TO A GOLDEN CANDLESTICK.

" The golden Candlesticks are the seven Churches" Rev. i. 20.

Mb. Bbightman, and others, understand this metaphor of golden Candlesticks, is taken from the Candlesticks that were in the tabernacle erected by Moses; and the resemblance between these holds good in two or three particulars, which take as follow.

METAPHOB. PARALLEL.

I. In general, the use of a Candle- 1. So the Church holdeth out the light of God's stick is to hold out the light to word to all that dwell therein, in wMch respect others. ''No man," saith our Saviour, the apostle calleth the Church the pillar of truth, ** lighteth a candle, and putteth it 1 Tim. iii. 15, because she holds out the truth to under a bushel, but into a Candle- be seen, saith Weemse;* the expression being stick; and it giveth light to all that taken firom the custom of many nations, who are are in the house." used to write their laws in tables, and so to hang

them upon pillars of stone, that the people whom it concerned to know them, might see and read them: as amongst us, proclamations are nailed to posts in market towns.-|-

The Church holds out her light three ways.

1. By her doctrine; she having divers approved ministers belonging to her, that she calleth forth to preach and publish the word of truth. Hence the law is said to " go forth of Zion, and the word of the Lord from Jerusalem."

2. By her holy discipline.

8. By her godly example and conversation: " Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven," Matt. y. 16. . " Walk as the children of the light," Eph. v. 8. The Church ought to meet publicly, to make a public profession.

n. Candlesticks of gold are of 11. So the Church is very precious in God's great worth, and seldom found but in sight: " Ye shall be a peculiar treasure unto me, the houses of princes. above all people," Exod. xix. 5, 6, Mall. iii. 17.

• ExercU. Diviu, Exer, 9. f l^r. White. Way to the true ChurCh, p. 80. Cuit, Theol Part. 2. Col. 824«

2 %

THE CHmtGII COMPARED TO A FLOCK OF SUttV,

[BOOK IV,

Hence they are called his jewels. This Candlestick only belongs to the Prince of heaven and earth; they are Christ's Churches.

METAPHOR.

III. Those Golden Candlesticks had some part of them for use, and some part for ornament; there \eere knobs and flowers curiously set upon them.

IV. The throwing down, or removing of the Candlestick, throw-eth down and removeth the light or candle also.

PARALLEL.

UI. The Church of God is not only of use to hold out the light of God's word; but it is also richly adorned with several choice and heavenly graces, that make it, and every member thereof, who truly fears God, amiable in Christ's sight, 1 Pet. iii. 3, 4.

IV. So when a Church is removed out of its place, the light of God's Word is many times removed from a nation or people likewise; which severe judgment hath befallen the people

of Asia, long ago, by Grod's taking away or removing those seven famous golden Candlesticks, or Churches, that once were there.

tNF EBENCE.

Let the saints and people of God take heed how they walk before him: it behoves them to strive to recover themselves from whence they are fallen, lest he remove their Candlestick out of its place.

THE CHURCH COMPARED TO A FLOCK OF SHEEP.

** TeU mey O thou whom my soul loveth, where thou feedest, and where thou makest thy

flock to rest at noon** &c., Cant. i. 7. " Fear not, little Flock; it is your Father's good pleasure to give you the kingdom** Luke

xii. 32.

The Church, or saints of God, are compared unto a Flock of Sheep.

METAPHOR.

parallel.

I. Sheep are clean beasts, tame and gentle; not wild, as tigers, lions, foxes, or wolves: nor unclean, as dogs, swine, &c.

n. Sheep are simple, a harmless sort of creatures, not crafty, ravenous, and devouring, as those sort of beasts above mentioned.

I. So the saints of God are a people tamed, as it were, by God's Spirit, from their natural wildness and perverseness, made gentle, willing to come into Chnst's fold, cleansed from impurity of heart and life.

II. So the saints of God are holy; they are taught to be simple concerning enl: " Be ye, saith Christ, as innocent as doves," Matt. x. 16. They seek the hurt of no man; not like Romish wolves, who deUght in notliing more than in

blood and rapine, shedding the blood of those who do not wrong or injure them, but desire to live peaceably in the land.

in. So the saints and people of God are meek and patient under God's hand, both when they suffer for their sins, or for the trial of their graces; as appeared in Job, David, Stephen, &c. " I held my peace, I opened not my mouth, because. Lord, thou didst it," Psal. xxxix. 9.

IV. The Saints are very profitable many ways; the benefit the world receives by them, or for their sakes, is very great; they are called ** the light of the world, and the sal toft he earth;" nowthe profit the world receives in both these respects, is not little. Had there been ten of those Sheep in Sodom, God had not destroyed it; besides, the angel told Lot, he could do nothmg till he was out of the city. What a blessing was Joseph to his master, whilst he abode in his house, and Jacob to Laban ? They yield the world much profit, by the doctrine

III. Sheep are meek and patient under sufferings: hence our Saviour is said to be " led as a Lamb to the slaughter, and as a Sheep is dumb before the shearer, so opened he not bis mouth," Isa. liii. 7. See Lamb.

IV. Sheep, as they are patient, 80 they are profitable, both in their lives, and by then: death. There is scarcely any creature that brings its owner greater incomes than Sheep; they are good both for food and clothing.

^OK IV.]

THE CaXTBCH C0M7ABED TO JL VLOGK OF SHEEP.

707

they preach, by the fervent prayers they daily put up to Almighty God, and their holy and good examples: '* Let your light so shine before men, that they may see your good wor^, and glorify your Father which is in heaven," Matt. v. 16.

METAPHOB.

y. Sheep are obedient, and ready to follow their shepherd, whithersoever he goeth. It is the Custom in some countries, for the shepherd to go before the Sheep, &c. To which our Saviour alludes, John X. 27.

he followed Christ, 1 Cor. xi. 1.

YI. Sheep are liable to many diseases, many of them are weak and feeble; which a good shepherd taketh pity of, and endeavours to heal and strengthen them.

PJLEALLEL.

V. So believers, and the Church of Christ, are obedient to him: ** My Sheep, saith he, hear my voice, and they follow me; and the voice of a stranger they will not follow," Johnx. 4,5. "Thou shalt guide me by thy counsel," Psal. Ixxiil 24. Christ's precepts are the saint's directory, and his practice their pattern for inutation. Hence Paul exhorteth the Corinthians to follow him, as

YI. So the saints of God are subject to manifold weaknesses, temptations, and afiSictions, which moved the Almighty to great compassion, and sorely to rebuke the shepherds of Israel, for their cruelty and great remissness towards his

Flock: '* The diseased have ye not strengthened, neither have ye healed that which was sick," &c. And therefore saith, he would himself

take the work into his own hands; strengthen that which was sick," &c. YII. A Flock of Sheep must not be over-driven, lest they tire. Jacob, who was a skilful shepherd, knew this, and therefore told £sau his brother, that if the Flock were overdriven, they would die," Gen, xxxiii. 13.

I will bind up that which was broken, and will

ness; and upon that account need the shepherd's care, to seek them, and fetch them home to the fold.

YII. So the saints or Flock of Christ must not be over-driven, they must be led gently along; and God taketh care to lay no more upon them tlian they can bear. " No temptation hath taken you, but such as is common to man: but God is Mthful, who will not suffer you to be tempted above what you are able; and will with the temptation also make a way to escape, that ye may be able to bear it," 1 Cor. x. 13. He will not lay upon us more than is right.

YIII. Sheep are subject to go YIH. So the saints are subject to go astray astray, and to be lost in a wilder- £rom God, and to wander from his precepts, viz.,

decline in their zeal, faith, and affection to him, and his ways, and to get wandering thoughts after the world; and sometimes they wander, through the neglect and carelessness of the under-shepherds : " My sheep, saith the Lord, wandered through all the mountams, and none did search or seek after them," Ezek. xxxiv. 6. "I have gone astray like a lost Sheep, seek thy servant," &c. Psal. cxix. 176.

IX. So Christ's Flock must be fed in good pas* tares, viz., with sound and wholesome truth, good doctrine, food that is fit and proper for them; they must not have the chaff of men's traditions, nor the corrupt glosses of cloudy doctors, that lived in the dark times of the Church. It behoves Christ's ministers to take heed they suffer not the Sheep under their charge to suck in the poison of error and heresy; for nothing rots and spoils Christians more than that. The spouse from hence enqnireth of Christ, " Where he feedetli his Flock?" Cant. i. 7; that is, where his blessed Gospel was truly and constantly preached, and his holy ordinances duly administered, lest she should turn aside by the Flocks of his companions, that is, such as call themselves so. Christ directs her to ** go forth by the footsteps of the Flock, and feed their kids beside the shepherds' tents:" that is, to follow the doctrine and footsteps of the primitive church, for that alone is our rule in all Grod's holy worship. " The Lord is my Shepherd, I shall not want: he maketh me to lie down in green pastures, he leadeth me beside the still waters," Psal. xxiiL 1, 2.

X. Sheep have a shadowy place X. So the saints and church of God have a to rest in, when the sun shines hot blessed resting-place in the time of tlie greatest at noon, which is a great refresh- heat, temptation, affliction, and persecution, ment to them where they chew or whatsoever may cause disquiet, and grieve

2 z 2

IX. Sheep must be led forth into green pastures, to be fed: and a good ^epherd will take heed he put them not into fields or meadows that are not proper for them; for some grounds wil) soon rot and spoil them.

. ■^

708 THE CfiURCfi COMPABED TO A f'tOCK Olf SHEEl*. [fiOOK tV.

HETAFHOS. PABALLEL.

their cud; and being saved from the them Cant. i. 7, in the midst of which, saith Mr. rehemency of the scorching sun, they Ainsworth, Christ giveth sweet repose unto his with the greater alacrity return to Sheep; they have peace in him, though tribula-their pasture. tion in the world, John xvi. 33. " They shall not

hunger, nor thirst, neither shall the heat nor sun smite them," &c., Isa. xlix. 10. " Under the shadow of thy wings will I make my refuge, until these calamities be over-past," Psal. Ivii. 1. Hence Christ is said to be as the " Shadow of a great rock in a weary land," Isa. xxxiii. 2.

XI. bheep have many enemies, XI. So God's poor Flock have many strong and as lions, wolves, bears, dogs, foxes, cruel adversaries, who would soon tear them in and the like; and all their safety . pieces, and utterly destroy them, were it not for stands only in the care of their shep- the precious love and care of Jesus Christ. " We herd: otherwise these cruel beasts, are killed all the day long, and accounted as Sheep besides men, who kill many in a night, for the slaughter," Rom. viii. 36; hence called the would soon tear them to pieces. " Flock of slaughter," Zech. xi. 4.

Xn. A Flock of Sheep love to feed XII. So the saints of God do greatly love to and lie down together; it is a diffi- assemble together: '* They that feared the Lord, cult thing to scatter and divide them, spake often one to another," &c., Mai. iii. 16. If they be frightened by an enemy, ** They that fear thee," saith David," will be glad or pursued by dogs, foxes, or wolves, when they see me, because I have hoped in thy and should be separated, they would word," Psal. cxix. 74 It is a bard tiling to di-soon get together again. vide Christ's choice Sheep, their hearts are knit

one to another, as Jonathan's was to David's. And if wicked men, like dogs and wolves, do endeavour to scatter them by persecution, they will soon get together again; as is signified, *' And being let go, they went to their own company," Acts iv. 23.

XIII. A Flock of Sheep are sub XIII. So the godly and faithful in Christ Jesus ject to take soil and filth, and there- are very subject, as they are in themselves, to con-fore have need of washing. tract much guilt and pollution, sin being of a

defiling nature ; and therefore it is they are washed by their Shepherd: " If I wash thee not, thou hast no part in me," John xiii. 8. The believing Corinthians are said to be washed, they were before very unclean and filthy : " Such were some of you, but ye are washed, but ye are sanctified, but ye are justified,, in the name of our Lord Jesus; and by the Spirit of our God," " Who hath loved us» and washed us from our sins in his own blood," 1 Cor. vi. 11, Rev. i. 5.

XIV. Sheep will live where other XIV. So the sincere and truly gracious soul beasts cannot; they will live upon can live by faith in a time of want and scar-very hard and barren commons, city, when the hopes of other men die, and pine where the grass is exceeding short, away. And though the world frown upon them, and yet seem very well contented. and they cannot see which way by an eye of sense

they should subsist, yet they make a good shift to live upon the providence of God, who careth for them, and are very contented and satisfied with such pasture as God is pleased to put them into. " Although the fig-tree shall not blossom, neither shall fruit be on the vine ; the labour of the olive shall fail, and the fields shall yield no meat; the flocks shall be cut off from the fold, and there shall be no herd in the stall: yet wiU I rejoice in the Lord, and joy in the God of my salvation," Hab. iii. 17.18.

XT. There are oftentimes in a XV. So in the Church of God are some evil flock of Sheep some goats. and corrupt members, or such who are none of

Christ's Sheep, hypocrites, such as are unsound at

heart, viho are also called goats, Matt. xxv. 33.

XVL Sheep are very fruitful; XYI. So the Church of God is fhiitful; from

they multiply in a little time eX' a few they have often increased to a great multi-

ceedingly, though many be killed by tude. Acts ii. 40, 41. Nay, though there have

butchers. been many of them slaughtered by the persecuting

butchers of Babylon, yet they have rather multi-lied the more; from whence that maxim grew. The blood of the martyrs is the seed of the Church.

BOOK IV.]

THE CHURCn COMFABEP TO A BOUSE.

709'

METAPHOR.

PABALLEIi.

XVn. In a flock of sheep are likely some &t and strong, and some lean ones; and the strong are some* times ohserved to run upon, and abuse the weak, being grown yery wanton; these sometimes leap over the fold, and the shepherd hath much trouble with them.

XYH. So amongst the Flock of Christ are soma fat and rich saints, and some poor and lean ones, who do not thrive; you may take it both in a temporal and spiritual sense: there are also some whom God rebukes and threatens, who are growii so head-strong, that they are waxed wanton and haughty, that they oppress and abuse the poor; and these God saiUi hie will destroy; they being grown fat, like Jeshurun, kick against tae Lord,

and will not live in subjection to his Church, nor abide in the fold, Ezek. xxxiv. 16. XVIII. Sheep are sometimes se- XVIII. So the sheep of Christ in the last day

parted from the goats, for some shall be separated from the goats, by the Lord

Jesus; *' Before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he

shall set the sheep on hfs right hand, and the goats on his left," Matt. xzv. 32, 33.

special occasion known to the shep« herd.

HETAPHOB.

DISPABITT.

Sheep may be lost, and torn in pieces, and utterly destroyed by lions, bears, Ao.

Bnt none of Chrisf s sheep can be lost or perish; though the enemy may kill or destroy their bodies, yet he cannot destroy their souls, Matt, x, 28." My Sheep hear my voice, and I know them, and they follow me, and I give them eternal life; and they shall never perish, neither shall any pluck them out of my hand: my Father that gave them me is greater than all, and none 18 able to pluck them out of my Father's hand," John x. 27, 28.

Touching other properties and things relating to Christ's Sheep, see the metaphor, Christ the Good Shepherd.

THE CHURCH COMPARED TO A HOUSE.

** But if I tarry lomg^ that thorn mayest know how thou oughtest to behave thyself in the House

of God^ which is ^ Church of the living God" &c., 1 Tim. iii. 15. ** But Christ over his own House, whose house are we,** ^c, Heb. iii. 6.

The Church of Christ is compared to a House; the great God, whose throne is above, hath also a dwelling-place here below.

METAPHOB.

PARALLEL.

L A House is a habitation, a I. The Church is the habitation of the Holy place built for some man or men to Ghost: *' I will dwell in them, and walk in dwell in.* them," &c., 2 Cor. vi." For he dwelleth with you,

and shall be in you," John xiv. 17. *' That good thing which was committed to thee, keep by the Holy Ghost which dwelleth in us," 2 Tim. L 14. '* Know ye not that ye are tiie temple of God, and that the Spirit of God dwelleth in you," 1 Cor. iii. 16.

n. A House is buiit by a wise builder, upon a sure and firm foundation; some are built upon rocks.

in. A House is builded with, or doth consist of divers materials, as timber, stone, brick, &c., which are well hewed and squared before.

n. The Church is built upon a sure foundation, viz., Jesus Christ, "Other foundation can no man lay," &c., 1 Cor. ni. 11. '* Upon this Rock will I build my Church," Matt. xvi. 18.

in. So the Church doth consist of severalmem-bers, who are called or compared to stones: "Ye also, as lively stones, are built up a spiritual house, an holy priesthood," 1 Pet. ii. 5. And these stones are also well hewed and squared, by the word and Spirit of God.

* See Vartu/s Parallels, p.4(X).

METAPHOR. PARALLEL.

IV. A House hath some main IV. So the Church or House of God hath some and principal parts appertaining or famous pillars, heams, and rafters, as the Holy belonging to it, as pillars, beams, Ghost calleth them :** The beams of our House ard rafters, &c. cedars, and our rafters of fir," Gant% i. 17. Tfhe

righteous are compared to cedarsln Lebanon; these trees are tall and durable. Cedar was used in building Solomon^s temple, a type or figure of the Church; which denotes the strength, usefulness, beauty, and excellency of the saints, or some among them, who are called pillars, Gal. ii. 9, ** And when James, Cephas, and John, who seemed to be pillars," &c. And Christ saith, " Him that ovcrcometh will I make a pillar in the temple of my God," Rev. iii. 12.

v. In a House, pillars, beams, and V. So in the House of God, the prophets

rafters are of great, though of differ- apostles, pastors, deacons, &c., are of great use» ent use; all are to support, strength- though of different offices; and all for the support en, perfect, and complete the build- of every part of the spiritual building; and the ing: the least material is needful, least member cannot be spared, Eph. iv. 7, 12. and cannot be wanting. Some are strong and some are weak ; some have

five talents, and some but two; yet one ought not to despise the other, Matt. xxv. As in a material House, beams, and rafters, though divers in strength and use, yet all have a firm connection amongst themselves, to make up^ one complete structure: even so in Christ's Church, though they be divers members, severally gifte' and placed, as we see in the body natural, yet as the apostle there shows, verse 25, *' There should be no schism in the body," 1 Cor. xii. 24; but such a conjunction of one another, as they have of themselves; a holy sympathy in supporting, suffering, and rejoicing.

YI. The House of a prince* YI. So the Church and temple of God, being when built, is furnished, and most built for the glorious Prince of heaven and earth, richly adorned, that it may become is most richly and curiously adorned with the pre-a meet habitation, according to the cious gifts and graces of the Holy Ghost: for as degree, glory, and grandeur of him the materials of this House are silver, gold, and who is to dwell therein. precious stones: so its ornaments or furniture

doth infinitely excel, it being the king's palace; " The king's daughter is all glorious within," Psal. xlv. 13.

YII. A House is a place of se- YII. So the Church is a place of security, God* curity; it defends from many having made such a blessed wall about her: "And dangers, which those are exposed un- the Lord will create upon every dwelling-place in to, that are harbourless, and forced Mount Zion, and upon her assemblies, a doud and to lie without doors; besides, some smoke by day, and the shining of a flaming fire by houses have walls about them. night; for upon all her gloiy shall be a defence,

I will, saith God, encamp about mine House, because of the army, because of him that passeth by," &e. He hath promised to be *' A wall of fire round about her," Zech. ii. 5.

Yni. A House is a place of re- YUI. The Church of God is a sweet place pose, a restmg-place; it is hence of spiritoal repose. Sion is called a peaceable ha* greatly desired, by every one that bitation, and sure dwelling, and a quite restmg^ belongs to the fiunily that dwells place, Isa. xzzii. 20. therein.

IX. A House hath a way that DL So the Chureh, or house of God, hath a leads to it, and a door that openeth way that readily leads to it. In a strict sense, into it, that so those who are stran- Christ is both the way and the door. If any en-gers, may be readily directed how to quire more directly, how they may find die way find it. into the Church, if they take the counsel of the

Holy Ghost, they cannot miss. " Thus saith the Lord, stand in the ways, and see, and ask for the old paths, where is the good way, and walk therein," &c., Jer. vi. 16. Tins good old way is the way of repentance, faith, and baptism; the saints of the primitive time walked all in this way, and knew no other door into the Church: " And they that gladly received the word, were baptized; and the same day there were added to them about tluree thousand souls. Acts ii. 22, 41.

X. A House is a place of de- X. So the Church of God is the prindpal place Totion; there a man reads, prays, of public devotion:. there prayers are made, th^

METAPUOB. PARALLEL.

meditates, and instructs his family, word is preached, and the sacraments are duly administered. ^I. A Hotise is a subject to go to XI. So the church of God will soon decay, if it

decay, and therefore needs often be not often repaired by a wise and careful dis^

to be repaired. " By the ^othful cipline. ness of the hands the House droppeth through."

METAPUOB. DI8PABITY.

I. An earthly House in which I. But the church, or House of God, is called men dwell, is the work of men's God's building; the choice preparing of the matter, hands. and the framing and jointing every part, as t^

the manner, is of God.

n. A House is built with such U. But this spiritual House consists of believers

materials as are without life. who, though they were once without life, yet now

are quickened, who are therefore called '* living stones, built up a spiritual house,'* 1 Pet ii. 3.

in. Some Houses are left desolate III. But it is impossible that ever the House of

without inhabitants, and so go to God should be without inhabitants: *^ For the decay, and at length fall. Lord hath chosen Zion, he hath desired it for his

habitation. This is my rest for ever, here will I dwell, for I have desired it," Psal. cxxxii. 13» 14. And as for sanctified ones, they are not only dwellers in it, but the very materials of it: so that it can never be without tliem. It being also founded upon a rock, cannot fall. " The gates of hell shall not prevail against it." Matt. xvi. 18. ^

IV. Other Houses are liable to be IV. But the House of God hath stood ever since destroyed, either by fire, or razed by it was erected, notwithstanding the many plots an enemy, so that one stone may not and designs of Satan, and his instruments, by one be left upon another. means or other, if possible, to have destroyed it,

so as that there might not have appeared so much as the dust or stones; no, nor so much as any sign left in any part, or among any peo-pie in the world, whether there had been such a building or no. But blessed for ever be Jehovah, that it may yet be said, '* Walk about Zion, and go round about her, tell the towers thereof, mark well her bulwarks, consider her palaces; that ye may tell it to the generation following; for this God is our God for ever and ever, he will be our guide even UPto death," Psahn xlviii. 12—14.

INFEBENGES.

I, This calleth aloud upon all the members of God's House, to strive more and more, not only to be a meet habitation for God, but to beautify and adorn this house by their holy and heavenly conversations. '' Holiness becometh thy House, 0 Lord, for eyer."

II. Let all take heed how they defile or de&ce this House, either by plucking out a stone or a pin, or touching a hair of the head of any that are of this building.

in. Let all God's people examine what their zeal is for God's House, or whether they do truly prize the very dust and stones thereof.

THE CHURCH COMPARED TO A FAMILY OR HOUSEHOLD,

** You have I knoum above all the Families of the earth" Amos iii. 2.

'' The House of God, which is the Church of the living God," 1 Tim. iii. 15.

'' j4s we have opportunity, let us do good unto all men, hut espedaUg to the Household of

faith;' Gal. vi. 10. **Now therefore ye are no more strangers and foreigners, but felloW'Citizens with thesahUs^

and of the Household of God," Eph. ii. 19.

A House in the holy Scripture is sometime put for the Family or Household, and somef time for the structure or building itself. In both these respects the Holy Ghost runs the parallel, in respect of the Church.

TBE CnXTBCU COMPARED TO A FAMILT, RTC.

tBCOK IV.

METAPBOR.

PARALLEL.

I. ** In a great house are not vessels of gold, and of silver only, but of wood, and of earth; some to honour, and some to dishonour," 2 Tim. ii. 20.

II. In a great family there are persons of different ages, of different strength, of different relations to the master of the Family, and of different employments.

takes care of all that belong to him; hence the Apostle saith, " He that provides not for his Family, is worse than an infidel, and hath denied the fiiith/' 1 Tim. v. 8.

«<

I. " So in the Church of God, thereisa mixtureof good and bad, sheep and goats, sincere Christians and hypocrites; like os in a field there is a mixture of wheat and tares; and in a floor of grain, there is chaff as well as com. Though when any appear unsound, drossy, and ungodly, she tumeth

them out. When the Family of Christ consisted but of twelve men, there was a Judas amongst them.

II, So in the Church of God there are little children, young men, and fathers; there are weak and stronger Christians, some that stand in need of milk, some that are fit for strong meat; some that need to be led, and carried in arms; some that are teachers and rulers, and others that are

taught and ruled, 1 John ii. I2» 14^ Heb. v. II—14.

UI. The master, chief head, or III. So God, the great and good Master of this governor of a Family, provides and heavenly Family, doth and will provide for all and

every soul that belongs to him. '* Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Why take ye thought for raiment; Consider the lilies of the field, how they grow, they toil not, neither do they spin. Therdbre if God so clothe the grass of the field, which is to-day, and to-morrow is cast into the oven; shall he not modi more clothe you, 0 ye of little fkith ?" Matt. vi. 25—30. " The young lions do lack, and suffer hunger; but they that fear the Lord, shall want no good thing,'' Psal. Ixxziv. II. " He will give grace and glory, and no good thing will he withhold from them that walk uprighdy." *' My God siudl supply all your needs," &c.^ Phil. iv. 19. Casting all your care upon him, for he careth for you," &c. IV. A Family is also under the IV. So is the Church under the government of government of hun who is the chief Christ; and every member is subject to that au*

thority, order, and rule, which he hath left therein.

y. So doth the blessed God defend and preserve his Church, whose power is infinite. " So will the Lord of hosts defend Jerusalem ; defending, also, he will deliver."

VI. So each member of the Church is privy to all such things as are done publicly therein; and many things done therein do so particularly relate to the Family, that it is an evil thing, and justly to' be reproved, for any member to divulge or make such private matters known to others. The Church of God in this respect, as well as m some others, should be " As a spring shut up, as a fountain sealed," &c.. Cant. iv. 12.

VU. So it is a great honour to the Church of God, when it is well and wisely governed. In this respect Solomon was a type of Christ, and his Family a type of the Family of the faithfiil, or Church of God. The Lord Jesus ought to be acknowledged as the Head, and chief Governor; and next to him, the bishop or pastor thereof most be obeyed, and submitted to in all things, in the Lord. " Obey them that have the rule over you, and submit yourselves; for they watch for your souls," Heb. xiii. 17. There is nothing that doth more beautify the Church of God, than good order

head and ruler thereof.

V. The master of a Family defends his Family, to the uttermost of his power against all enemies.

VI. Every person in a Family, is privy to all such things as are publicly done in the house, many of which ought to be concealed, and not divulged to others. It is a reproach to a person of an honourable Family to make known anything that is done in the house, which ought by all means to be kept secret.

• VII. It is a great honour to a Family, when it is well governed. It was this very thing that the queen of Sheba was so much taken with, when she came to see Solomon. It is sdd, ** When she saw his wisdom, and the howse which he had built, and the meat of his table, and the sitting of his servants, and the order of lus ministers, and their apparel, and his drinking vessels, and bis burnt-offerings, that he

METAPHOR. PABALLEL.

offered in the house of the Lord, she what is any society of men, without mle and was astonished," &c. 1 Kings x. 1, good government ? Strict discipline must be kept 3, 4, 5. In a Famfly, the gover- up in Christ's Family. Every member ought to nor ought to know his place, and know his place, and to strive to behave himself all the rest to be in subjection; or well. To this very end Paul wrote to Timothy, else great confusion and disorder " That thou mayest^" saith he, " know how thou will break forth. Hence a Bishop oughtesttobehavethyselfin the house of Qod," ^. ought to be one that rules well his 1 Tim. iii. 15. All the saints should live in perfect own house, having his children in peace, unity, and sweetoonoordtogether, as children subjection, with all gravity. What of the same Father, and heirs of the same crown is more lovely in a Family, than and kingdom. Hence the apostle ezhorteth the to see every one behaving Mmself saints, to "endeavour to keep the unity of the Spi« well, living in sweet concord, rit,inthebondofpeace,"£ph.iv.3. Nothing is at peace, and love together. this day more grievous to a sincere soul, tlum to

see the great divisons, and want of love, that is amongst us; nor doth any thing more encourage our Popish adversaries. Jovianus the Emperor, was much troubled at the divisons that were amongst Christians in his time, and showed his dislike at their contentions, in these words: '* I tell you truly, I cannot bear with contention, but such as are for concord and unity I willingly honour and embrace: and certain I am, that such as strive for truth and peace, Christ will embrace, discord amongst brethren being one of those things he chiefly hates," Prov. vi. 16.

VIIL There is, and ought to YIII. So in the Church, or spiritual Family, be, some vp&caal order and disdp- there is a special order and discipline to be leam-liiM kept up in a Family, that ed and kept up, and eveiy one is to know his every one may know his phice, place, work, and busbess, some of which we shall work, and busness. briefly hint in this [dace.

The first thing that I shall mind is, the choice of officers, viz., elders and deacons: There should be diosen according to the rules and directions God hath left in his word, viz.. Men fitly qualified: a bishop must not be soon angry, not given to wine, no striker, not self-inlled, not a brawler, nor covetous, not a novice. He must be blameless, one that rules well his own house, apt to teach, a lover of good men, sober, just, temperate, able by sound doctrine to convince gainsayers," 1 Tim. iiL 3—8, Tit i. 5, 6, 7. There are directions also given about their wives.

2. Every member hath his peculiar vote in choosing of their officers; after election, they are to be ordained, by prayer, and laying on of hancfs, Acts vi. 6, and xiii. 3.

3. The pastor or bishop is to feed the flock, to be faithful and laborious in preaching the word of life, exhorting, reproving, comforting, according as he finds occasion, 1 Tim. iv. 12,16.

4. It behoveth him, together with the Church, to be careful whom they receive into the Family, viz., none but such as are converted, true penitent and believing persons, as near as they can.

5. They ought to know the stale of the flock, and to watch over every member thereof, Prov. xxvii. 23, Heb. xiil 17*.

6. The members of the Church ought to study their duty.

(1.) To their pastor to provide for him a sufficient maintenance, that he may not be encumbered with worldly affairs, and thereby made unfit for his great work and business he is called to, 1 Cor. ix. 9—14. See Planters, Labourers, &c.

(2.) To pray for him, and show him all due respect, as the steward and ambassador of Christ, Eph. vi. 19.

(3.) As to their duties one to another, as fellow-members of God's Church, it is needful for them to know how they should carry and behave themselves towards their offending brethren. And as touching this, it is necessary to consider, 1. The rule touching private offences. 2. Touching public and scandalous offences and offenders.

1. Touching private offences, Christ hath left us directions, in Matt, xxiii. 15,16. " If thy brother offend thee, tell him his fault between thee and him alone; but if he will not hear thee, take one or two more, &c. But if he still neglect to hear them, tell it to the Church. But if he wiU not hear the Church, then he is fit for Church-dealing, or excou-,

munication." Let all take heed they do not make public any evil or offence of tlieir ht^* thren, that is private; for this is an utter fault, and violation of the law of Christ, and order of his house.

2. Touching public and scandalous sins and offenders, such as expose the name of God to a reproach, as fornication, covetousness, idolatry, drunkenness, rioting, &c. These, without thorough and unfeigned repentance, ought forthwith to be delivered up to Satan, or put out of the Church, into the kingdom of Satan, from whence they came, 1 Cor. v. 5. And truly it cannot be known quickly who hath true repentance, that fall into such great sins, untU there be some time of trial. Eeformation of life is the chief part of repentance; therefore to clear the name of God from reproach, and the better to bring the offender to the sense of his sun, the ordinance of excommunication ought, in my judgment immediately upon conviction, to pass against him.

3. In the administration of justice and judgment in the Church, special care ought to be taken, that with all wisdom and impartiality persons may be dealt withal. Let the Church and pastor see to it, that the rich be no more spared than the poor. Levi was not to know his fiEither in judgment.

IX. In a religious Family, devo IX. So the Chutch of God is the chief place of tion is carefully, and duly perfor public devotion ; there the word of God is and med, prayer, reading the word, ought to be read. And hence Paul saith to the &c. It is a reproach to a Family, Colossians, "whenthisepistleisreadamougstyou, especially to the master, or gover cause it to be read also in the Church, [mark,] of nor and governess, to have this theLaodiceans," Col.iv.l6,17. Therethewordof neglected, and a sin very provoking God is truly and duly preached, and the sacra-to God: ** Pour out thy fury upon the ments administered. *' Out of Zion, the perfection heathen that know thee not, andupon of beauty, God hath shined." " To the intent, that the Famities that call not upon thy now unto principalities and powers in heavenly name," Jer. x. 25. places, might be known by the Church themanifold

wisdom of God," Psal. 1. 2,Eph. iii. 10. Hence God is said to " love the gates of Zion," viz., the place of his visible worship, " more than all the dwellings of Jacob," Psal. Ixxxvii. 2. Can there be a greater reproach to a Church, or anything more provoking to God, than to have prayer, and other branches of public worship and devotion, wholly neglected among them ?

X. All the Family, yea, every X. So the whole Church, I mean each commu-particular person thereof, ought .to be nity of Christians, yea, every particnlar member called together, and they diligently to thereof, ought to be caUed together, and they* obey that call, and come together at diligentiy to obey that call, at all times, when the time of devotion, or when prayer prayer or any other part of Church-service, de-is solemnly performed therein. votion, and worship is to be performed. " Not

forsaking the assembling of yourselves together, as the manner of some is," Ac., Heb. x. 25. " They were all with one accord in one place." Acts ii. 1.

XI. Some Families are exceeding XI. The whole Family of Christ, the great great, consisting of many persons, Prince of heaven and earth, I mean the whole especially, if it be the Family of a universal Church, both militant and triumphant, prince, or noble person. is exceeding great, the one part of which is in

heaven, and the other on earth: " For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole Family in heaven and earth is named," &c. Ephes. iii. 15,16.

XII. It isexceedingly commendable XII. So the Lord Jesus, the Head and Gover-and honourable, for aU that belong nor of his Church, hath strictly commanded, and unto a Family, to be truly and cor- doth exceedingly commend the grace of love in dially affectionate one to another, to and among all his Family. The Church is never be ready and willmg to do all ofSces more desirable or comely in this world, than when of loveandkuxdness, sofarasthelaw the love of each member doth abound one to-of such a relation doth requure of wards another; when ministers love the people, each, in their respective pkces and and the people heartily love them, and when every call"ig8 one, in the station wherein (jod hath set him, is

ready and willing to do any oflice of love. How amiable upon this account is the Church of God I

BOOK

iv.] i!HE ckbRisti ebMi^ABEb tb a IrHntY. tIs

INFKB£NGE8.

This shows, that the Church of Grod are a choice and peculiar people, such who have given up themselves in the order and fellowship of the Gospel, walking together in love» as a hcly, religious, and united Family, according to the order and disdplme Christ hath left in his word, having sweet acquaintance and intimacy one with another.

And now to conclude with this head, from the whole we may infer,

1. That (rod's Church is most dear and precious in his sight, or a people that he hath most choice love and affections to, and takes great care of.

2. That the Church of God under the Gospel-dispensation, is not national, parochial, &c.

3. That the Church of God are a people separated from the world, in respect of the worship, traditions, and sinful customs thereof, &c., non-conformity to the world in these respects is an indispensahle duty: " Be not conformed to this world," Rom. xii. 2. '' Come out from amongst them, and he ye separated, saith the Lord, and touch not the andean thing," &C., 2 Cor. vi. 17.

4. That the true Church of God is a numher of sincere and godly Christians, who have solemnly covenanted, and given up themselves, to walk in the true order and fellowship of the Gospel, according to the exact rule of Grod's word, amongst whom the word of God is truly preached, and the sacraments are duly and m a right manner administered.

5. That God*s Church hath many enemies, and yet in despite of them all, shall ahide, and the gates of hell shall never prevail against her: and though for a time she may he low, and under great sufferings, yet she shaJl arise to a great degree of glory in the latter

METAPHORS, ALLEGORIES, SIMILES,

TYPES, ETC.

THAT KBS7ECT

MEN.

I. Of Men in general.

II. Of the godly, or good Men. in. Of sinners, or wicked Men.

MEN COMPARED TO EAKTH*

" Hear, O Earth, Earth, Earih!' Jer. xxii. 29. " Lei aU the Earth fear the Lord, Paal. zxxiii. 8. But the Earth helped the Woman,^' Rev. xii. 16.

** Let all the Earth keep silence,^*

f(

By Earth in these Scriptures, we are to understand Men dwelling upon the Earth,

METAPHOR.

I. The Earth is hi from heaven; there is a vast difference between them.

in state of enmity; '* Ye that sometimes of Christ," Eph. ii. 13.

n. The Earth is a heavy, lumpish and gross body.

PARALLEL.

ni. The Earth hath its great dependency upon the heavens; did not the rain from above water it, and the sun shine upon it, how hard and barren would it toon be.

IV. Earth turns and cleaves to Earth, as its proper centre. Though a piece of it may by force be lifted up, or throne upward, yet by an innate propensity to descend, it naturally falls down again.

y. What a dark dungeon would the earthly globe be, did not the heavens shine upon it I

YI. Those things that are fed and nourished by the Earth, are Earth, and, we see, go or return to Earth again.

I. All men, whilst they remam unconverted,

or abide in a state of nature, are said to be far

from God; though not in respect of place, yet in

respect of condition. Men being by reason of sin

were afar off, are now made nigh by the blood

n. So man naturally is earth-like, a heavy and lumpish piece, being taken out of the Earth, and the offspring of red Earth: *' As is the Earthy, such as they that are Earthy," 1 Cor. xv. 48.

III. So Man hath all his dependency upon God; neither the spiritual Man, nor the natural Man can subsist, unless the heavens send down blessings upon them. All human, as well as divine growth and fruitfulness, comes from above.

IV. So Man naturally cleaves to and takes delight in earthly things: "He that is after the flesh, minds the things of the flesh," Rom. viii. 5. He that is not bom anew, bom of the Spirit, but is wholly an earthly Man, the Earth is his proper centre: though sometimes his heart may, in an artificial way as it were, be lifted upwards, yet down he fiEdls again to his own centre.

v. So what a dark dungeon is Man's heart, and in what Egyptian darkness would all Men and women be involved, were it not for the light of the God of heaven, his word, and blessed Spirit 1

VI. So the body of Man, which is fed from the Earth, which was taken out of the Earth, we daily see, goeth to the Earth again: and therefore men may be called " Earth, Earth, Earth;'' that was his original, Jer. xxii. 29. Earth he was and Earth he is, and to Earth he shall return agaiOr

ICETAPHOB. PARALLEL.

YII. The 9un every spring by its YII. So the Lord Jesus will cause all these

its powerful iuflaences, causeth all eartlily bodies of men to rise up from the dead at

earthly plants and flowers to come the last day. All that are in the graves shall hear

forth, that seemed dead in winter. his voice, &c., John v. 28.

INFEBENOE.

«

This may inform mankind of their original, and may tend to keep them humble. Why should any mortals have such high towering thoughts of themselves, and vaunt in pride and haughtiness of heart, spotting, trimming, and decking themselves, when, alas! their bodies are nothing but Earth, lumps of earth ? They dwell in houses of clay, and it is but a little while ere the Worms will feed upon them. Job iv. 19. Though now they seem like curious vessels, are refined £arth, yet m a short space they will be part of the gross* est and loathsomest earth that eyes can behold, nothing but filth, and stinking putrefaction. '* 0 then be not proud of your bodies, nor of your beauty :* They who are now the fairest and goodliest to look upon, may quickly have a broken and loathsome sldn. A disease, or one fit of sickness may spoil all thy beauty, dehce and blemish thy excellent features; and if disease doth it not, old age will: time will draw furrows in thy face, and make wrinkles in thy brow. Strength and beauty are no matches for time. All things were made in time, and time will mar all things: so long as generation continueth, cor* ruption must.

" The two externals which man is most subject to be proud of, are beauty and apparel. Gbthes are a flag of vanity, and pride sits upon the skirts. But remember, bow fine so* ever your clothing is this day, Gpod can put you on another suit before to-morrow: he can put you on such clothing, as you shall have little cause to be proud of: he can make you wear worms and clods of dust.

'' And if we, saith he, consider it, we shall have little reason to be proud of clothes, for if we^foUow the best of them to their original, they will be found to be but a clothing of worms, and clods of dust."

** What are silks, satins, and velvets, but the issue of worms ? And what is your gold and silver, what your pearls and precious stones ? Are they anything, if you will resolve them into their principal, but clods of Earth ? They are indeed better concocted by the heat of the sun, refined and polished by the art of man; but if you search their pedigree, they are but clods of dust, &c. And if you be proud of such clothing, God can clothe you with worms, not only of unrefined and unpolished, but of putrified and filthy dust.

MAN COMPARED TO A WORM.

" How much less man, that is a Wormy and the son ofman^ a Worm !'* Job xxv. 6.

A woBM is one of the meanest creatures, and the word that is here used, rrcn Vermis parvus^ aut Caseo nascens^ signifietli properly and chiefly those worms that breed in flesh, or cheese, or any other kind of food when it is corrupted. The word is used, Exod. xvi. 24, where it is said, the manna that was reserved contrary to the command of God, bred worms: such a Worm is Man.

God is so excellent and glorious, that nothing can be found out, that can set forth or illustrate his incomparable Being and greatness: To whom shall we liken him! So there is nothing so low and base, but man in his fallen state is compared to it; he is compared to esurth, dust, the grass of the field, to a lie, to vanity itself, and here to a Worm.

METAPHOE. PABALLEL.

I. A Worm hath its original from I. So Man is earth, as we showed before: hb the earth. original is from thence.

II. A Worm liveth upon the II. So Man in his natural state livetli upon the earth, and there it loves to he, and earth, and the things thereof; he panteth after make its abode. the dust of the earth; his mind, love, and whole

desire, is after earthly things, Amos ii. 7.

* Caryl on Job tU. 5. p. 596, 697.

^Id MAN COM^ABEt) TO A WORM. [bOOK lf»

METAPHOR. PARALLEL.

ni. A Worm is a creature of m. So Man in his fallen state is of no worth, little worth, and hath no beauty in he hath made himself as light and empty as vanity, it; what is more contemptible than a He was once of great worth in God's esteem, whilst Worm. he retained Ms uprightness; but now naturally

there is no excellency in him« his beauty is gone, he is but a lump of sin and pollution, contemptible as a Worm.

IV. A Worm is a creature that IV. So Man is open to manifold dangers from lies obnoxious to great danger; every sin, Satan, and the world; many wap he is ex-foot is ready to crush it. posed to ruin, and to be undone for ever.

y. A small thing may spoil, kill, V. So a small thing may destroy and ruin Man.

and destroy a Worm. First, a little thing may take away his natural life;

a bit of bread hath choked some men; a tile from a house may beat out his brains; a spider, and other small creatures, may presently de* stroy him. What is man's life! How small a thing will stop his breath ! And then, secondly, a small thing, as it may seem in his sight, may destroy his^ soul: a lascivious lust, a wanton look upon a woman. Jesting, and idle words, nay, the least sin, without repentance, will damn him for ever, Matt v. 28. But remember this, no sin is small or little in itself, though there be more venom in some sins, than in some others. The least sin is a breach of the holy law of God, and the least breach thereof layeth a soul under the curse of it. Also, Christ's blood was shed to save us from lesser sins, as well as from the greater.

VI. A Worm is a creature that VL So what resistance is a Man aUetomake is not able to make resistance, that in himself, against Satan ? Is he not as a worm way to deliver itself from its ene- in the sight of that cruel enemy, if God let him my. but once out against him ? Besides, God is an

adversary to him, whilst he remains in an unconverted state; and what resistance can he make against the Almighty. There is a for greater disproportion between God and us, than there is between us and a worm, PsaL vii. 11, Matt V. 25.

Vn. A Worm is a creature that VH. So Men are a prey to Satan, and evil is a prey to the fowls of heaven; they, spirits, nv ho are called fowls of heaven, Matt. xiii. you know, commonly feed upon 4, 19. How often doth the devil seize upon sin-them, and catch them up at every ners, and carry them captive at his will, turn.

VIII. Worms, when they find VIU. So some poor sinners, when they find the ground to shake by men's tread- their earthly tabernacles begin to shake, by sicking upon it many times, make haste ness, or some approaching judgment, make haste, into their holes, and thereby save (their consciences being thereby awakened by the themselves. Lord) to get into that place of security God hath

provided for them, viz., the Rock Christ, who is called an hiding-placs, Isa. xxxii. 2.

IX. There are many sorts of IX. So there are many sorts of men, [Worms.] Worms.

1. Some great, and some small 1. So there are some great Men, mighty ones ones; and yet all are but Worms. of the earth, as kings, &c., and some small or poor

Men; but yet all are but Worms, weak and contemptible creatures in God's sight; David called himself a Worm: *' I am a Worm, and no man," Psal. xxii. 6.

2. There are some dunghill 2. So there are some Men, (whom we oom-Worros, who love to abide or live in monly call muck-Worms) who delight in nothing dung, and muck of the earth. more than in the dung or filth of the earth or muck

of this world; their hearts and hands are always in tbe earth. Take them out of this filth, and they are as dead men; and let them alone, and you shall presently see them crawl to their old delights. Nothing but the world is in their mouths; they wallow in their filthy lusts, and earthly-mindedness, as the swine tumble in theur mire.

3. There are some Worms very 3. Such a Worm is a wicked Man, a vermin, loathsome, such as breed in rotten a Worm, that breeds in corruption, as it were a putrified flesh, which are called car- loathsome creature in God's sight. See the head rion Worms. of the metaphor.

M&TAFHOR. PARALLEL.

4. There are some Worms that 4. There are some Men who deceive their deceive the eye, seeming to be what neighbours: they take them to be holy and good they art not. Many have thought Men, precious saints of God, and yet are greatly they had seen fire in the night, when mistaken in them, they being no betterthanpainted they have cast their eye upon them sepulchres, mere hypocrites; and notwithstand-in the place where they have lain, ing their outward show of holiness and sanctity. These are called glow-Worms. K. are but earth-Worms, having the world, viz., ex-W. tells us a story of a parson, that ternal advantage, or vain glory, in their eye, as in the night, being drunk, casting his the great thing they aim at in their profession ; eye upon one of these Worms, hav and in the day of Christ, they will appear to be ing his pipe of tobacco filled, went what in truth they are.

boldly towards it, crying out, *' Fire,

I hope; Fire, I hope." When the light comes, these appear to all to be but Worms.

5. There are some very hurtful 5. So there are some Men, who, like to these Worms, which spoil trees, flowers. Worms, are of a very hurtful nature, and endea-aud the fruits of the earth: such are vour to spoil Christ's spiritual trees, flowers, and the palmer-Worm, the caterpillar, precious fruit, &c. They are called locusts or and the canker-Worm: which sort caterpillars by the Holy Ghost; they are said to of hurtful vermin God hath often come out of the bottomless pit: " And to them brought upon a people and nation, was given power, as the scorpions of the earth have as a punishment of their sins. See power," &c., Bev. ix. 3. ** By these locusts are Joel i. 4, Amos iv. 9. meant, (as Franciscus Claudius, a Carmelite friar,

and others expound the place, as is noted by Mr. Wilson,) those great swarms of Popish priests, friars, monks, cardinals, even the whole Popish hierarchy, and pontificial clergy. These are fitly likened unto locusts, which are a little vile vermin, springing, as some say, out of smoke,*' &?. And truly this is made too evident of that sort of Men this day in England, and other nations of Europe. Never were a more destructive generation of vile vermin in the world; none make, or threaten to make, greater spoil of Christ's vineyard, and precious fruit-trees, than they. And in that they are let in upon us, we may plainly read God's displeasure against us thereby; and nothing but unfeigned repentance and reformation],will doubtless free this poor nation from them, for at this very time we are sadly plagued and pestered with them. See God an Husbandman.

6. There are also some profit 6. This sort of Worms resemble the laborious able Worms, who are very labo- and faithful ministers of Christ, who spend them-rious, and clothe the world with selves in preaching, and in divine prayer and me-silk; and they are called silk- ditation, that so they may enrich men's souls with Worms. grace and true virtue. These, as instruments in

God's hand, may be said to clothe men and women with silk, or gloriously adorn tlieir better part, though hereby, through zeai and faithful industry for God's glory, they waste and consume their own carcases, spending, and being spenti as the apostle speaks.

X. The house or place of divers X. So Man, who is a Worm, must take up hii

Worms is the earth; they lie hid in place for a short time in the earth: " The grave the ground. is my house, saith Job, the place appointed for all

living," Job xvii. 13. This Worm must go to his

fellows, to the Worms.

INFERENCES.

I. Bt this we may see what a poor thing Man is : the mighty ones of the earth, who boast of great matters^ are but Worms. And if Man be but a Worm, why doth he swell above the cloifds, as if he would make his nest among the stars, whereas he must shortly fall among the clods, and be eaten of Worms ?

II. Take heed of having Men's persons in admiration; it is a vain thing to give flattering titles to others. As it becomes us not to reproach or vilify any Man, though all Men be but as Worms; so it is a God-provoking evil, to flatter Men thereby, creating high thoughts in them of themselves; as some once served Herod, crying out, '' It is the

MAN COMPABED TO A FLOWEB.

[book IV.

voice of a God, and not of a Man:" bat the Almigh^, to show how much he abhorred such as gave not him the glory, made them know he was but a Worm; and therefore the an<;el of the Lord smote him, and he was eaten up of Worms, Acts xii. 22.

III. Be not envious at others, though more rich and honourable than thee. The greatest of men are but Worms: and though some sparkle and shine in outward glory and splendour, and seem to excel every way, yet they may be but like glow-Worms; it is but for a night they seem like stars, in die morning they will appear like others.

IV. Let us learn from hence not to overvalue ourselves, nor our lives: what is the life of a Worm I

y. What fools are the wicked of the earth, to muster up their forces against God's people! Whom do they come out against ? It is but against a Worm. Could they prevail, what honour would they gain by it ? Is it so great a manner to destroy a Worm ? for so Jacob in his low estate is called: '' Fear not, thou Worm Jacob." But let them know, this Worm hath a mighty God to take its part: " I will help thee," &c,^ Isa. xli. 14. Why should Worms seek to destroy one another ?

VL Lastly; What ca j se is there, these things considered, to admire, that the glorious God of heaven and earth should be mindM of a Worm, nay, to set his heart upon him, and give his Son to die for him; and to take such a poor and contemptible thing as Man into union and communion with himself I Job vii. 17.

MAN COMPARED TO A FLOWER.

** He Cometh vp like a Flower, and is cut down*' Job xiv. 2.

'* Ml flesh is ^prass, and all the goodness thereof as the Flower of the field/' Isa. xl. 6.

A Man in his best estate, and in every estate, is altogether vanity; so he is in bis best days, and in all hia days, but a Flower, or may be compared to a Flower.

METAPHOR.

I. A Flower hath a root, from whence it grows and springs up.

II. A Flower springs up out of the earth suddenly, and at first is but a tender bud, fresh and flourishing.

III. A Flower hath put a little time of continuance; though some abide longer than others, yet most Flowers last not long.

IV. There are divers sorts of Flowers; some fair to look upon, very lovely to the eye, but of an ill savour.

V. There are some other Flowers that are not beautiful to the sight, whose nature and virtue is most excellent.

YI. Great care is taken of some choice and rare Flowers; they are prized at a high rate by such as own them, and know their worth.

PARALLBL.

I. So all Men have one common root, from whence they spring up, viz., the first Adam.

II. So Man springs up like a Flower, and at first is like a tender bud, fresh and flourishing.

ni. So Man that is bom of a woman is but of few days, his time is but short upon the earth; though some continue longer than others, yet generally their days on the earth are but few, in a comparative sense. Job xiv. 1.

IV. So there are divers sorts of men and women ; some very fair and amiable to the outward sight, but of an ill and stinking savour in ^heir lives and conversations, in the nostrils of God and all good men, having no grace, and are besides of a perverse and crooked nature.

V. So there are some men and women, who though they be not lovely and beautiful to carnal ^y^f yet fti^ of most i^eet and gracious dispositions, and whose worth and excellency is exceeding great, Psal. xiv.

VI. So the saints, wk^are choijpe Flowers in God's esteem, are greatl^cared for; he esteems them above what men esteem of their choicest Flowers: they are his jewels, and prized by him as hischiefest treasure; of themhehath said," The world was not worthy," Heb. xi.

METAPHOR. .PABALLEL.

Vn. Some Flowers greatly mag- YU. So the wisdom of God appears in the nify the wisdom of their Creator, creation of Man. He is a curious peice of God*s there heing many great rarities to he workmanship, in his first make, in respect of his seen in them. hody, hut more especially touching his soul. But

the greatest rarity that appears in this Flower, shines forth in his second creation, in his being new-made or transplanted into Christ Jesus, whereby he is adorned with all those most transcendent and incomparable gifts and graces of the Holy Spirit.

YUI. The rarest Flowers grow in VUI. So the best and more choice spiritual gardens; what is a field Flower to Flowers grow in God's Garden, the Church some of those ? What are those sinful ones, who grow in the field

of the world, to some of these ?

IX. A Flower is most beautiful IX. So Christ's choice Flowers, his precious when it is fully ripe. saints, are most lovely and amiable, when they

are fully ripe for heaven.

X. The owner of Flowers knows X. So God knows the best time to crop off, or the best time to crop them, and who take away by death, this and that predoos shall be offended at him, when he Flower. Sometimes he cuts them down, before takes to himself this or that Flower others think they are half ripe ; but God knows out of his garden ? He may do what better than we. He never pulls, nor takes any he pleaseth with his own. of his saints unto himself, till he seeth they are

fit to die. And who shall be offended at hun in what he doth? though he take such out of the Garden, that we would fain have grow still there, because they are such a sweet ornament to it; but may not God do what he pleases with his own ?

XI. Some Flowers are gone on a XI. So some die as soon almost as they are sudden. Naturalists tell us of a bom: they are taken away, and fade in the very Flower that lasteth but one day; and bud. Also some Christians God crops off, and re-I have read of others, that fade in the ceives to himself, as soon as they are bom again; very budding. they come up, and are presently cut down, &c.

XII. Some Flowers have seed in XII. So "Msaiy though he wither away, and die, them, which if sown will produce a yet his body is laid but like a seed in the earth : Flower again the next spring. at spring, viz., in the resurrection day, he shall

rise again. Every seed shall have his own body; it shall not be another, but the same body shall arise from the dead: " My dead body shall arise," &c. ** There shall be a resurrection both of the just and unjust," 1 Cor. XY. 38, Isa. xxvi. 19, Acts xxiv. 15.

INFERENCES.

I. What a Ming thing is Man I Let every one from hence learn to make ready to die. Happy are they who are fit and prepared for it; for Man in his beauty and chief flourishing is near unto withering.

II. How &diug and transient is all our glory.

III. What fools are mortals to value themselves so high.

IV. How vain a thing is it also to set our hearts inordinately upon our dearest friends. There is mention made of the coming up of this Flower, and of its cutting down, but nothing of its growing. Alas ! its standing is so small a time, it is not taken notice of; we are bom to die, and we die as soon as we are bom.

SAINTS COMPARED TO BABES.

" /is new-born Babes, desire the sincere milk of the word, that ye may grow ihetAyi*

2 Pet. ii. 2.

METAPHOB. PABALLEL. '

I. A Babe is begotten. Abra- I. A Babe in Christ is begotten by the Word ham begat Isaac. *' Hearken to thy and Spirit of God; " Of his own will begat he us, father that begat thee." by the word of truth, not of corroptible seed but

3 A

^AIMfS CO&IFAHED fO BAtoS.

[book IV.

M£tAPHOR.

of incorruptible, by the Word of God 1 Pet i. 23.

II. A Babe hath not only a father,'but also a mother.

III. A Babe partakes of the same nature of its parents: *' That which is bom of the flesh is flesh," John lu. 6.

IV. A Babe is formed by the mighty power of God in the womb.

V. A Babe is bom or brought forth into the World.

YI. A Babe hath all the parts and lineaments of man, if it be a perfect birth.

of every gracie, though at first forming Vlli A Babe, vfhen born, is observed to come into the world crying.

dumb. " Behold he prayeth," Acts ix. bom again, or a new creature.

Vni. A Babe now-bora desires the milk of its mother's breast.

IX. Babes are harmless, free from nialice.

Xi A Babe, when first bora, if not diseased, is observed to grow much in a little time; its growth is then more visible than afterwards.

XL A Babe needs much tending, must be carefuUy looked after, or it may sufier much. It is carried in the armd, dandled upon the knees, and laid in the bosom, and hath many a kiss from the father and mother.

Xn. Babes, after they are grown Up, are taught to speak plain, not to chatter and cry only, but to talk and speak intelligibly, and also to go.

Xm. Babes are weak in knowledge and understanding; " When I ins a child, I thought as a child, I understood as a child," 1 Cor. ziii. 11. From hence they many times are froward, peevish, and soon distaste : small things well offend them.

XIV. A Babe, after it is grown up, doth not expect that its father

PABALLEL.

, that liveth and abideth for ever," James L 18,

II. A Saint has not only God for his Father, but the Church for his mother. " Jerusalem, that is above, is the mother of us all," Gal. iv. 2Q.

ni. A Babe in Christ partakes of Christ's spi* ritual nature: " That Which is bom of the Spirit is spirit, or spiritual," John iii. 6.

IV. A Saint is formed or created by the mighty power of Christ, and by the Spirit; " We are his workmanship, created in Christ Jesus to good works," Eph. ii. 10. *

V. A Saint is bom of God: " And of Zion it shall be said, this and that man was bom in her," Psal. Ixxxvii. 5. Ministers are said to travail, to bring forth children to Christ.

VI. A Babe in Christ hath all the essentials of a tme Christian; he hath all the parts and lineaments of a new creature. There is a formation, or a gracious work in every faculty, a partaking

not done to fiill growth and perfection.

Vn. A Babe in Christ, when first bora agam, or spiritually brought forth, cries to God, is much in prayer: God hath no children that are bora

11, which was a dear demonstration that he was

VIII. A Babe fn Christ desires the sincere milk of the word, viz., the sweet, saving, and comfort* able doctrine of the Gospel.

IX. Babes iu Christ are or should be harmless^ concerning malice, as children.

X. A Babe in Christ, or a tme Christian, when first converted, if not spiritually distempered, grows much. We read of some of the saints, who soon after they received the word of tmth, grew exceedingly, though afterwards a Saint's growth in grace is not so visible.

XI. Babes in Christ need also much spiritual care and looking after. Christ, as well as his Church and minbters, takes much care of them : " He carrieth these in his arms, and layeth them in his bosom," Isa. vl. 10,11. They have many a gracious kiss of Christ's mouth, or promise of his word, whereby he scab up his love to them.

XII. A Babe in Christ is taught by Christ also to pray, and speak in prayer more plainly, or to express itself, and make known its wants more intelligibly, and also how to go and walk in the ways of God's commandments:" I taught Ephraim to go, taking him by the hand," Hos. xi. 3.

XIII. A Babe in Christ is usually weak in spiritual understanding, or in the mysteries of the Gospel, and from hence is very subject also to be offended with this thing, and that thing, which strong Christians can bear. Many of the young disciples in the primitive time, were offended at those that did eat meat, &c,

XIV. So Christians, when they are grown to some degree of ripeness in understanding, should

dilMf S COMf AHED to C^LDnElt.

723

6t modieif shoidd dandle it upon their kneesi or seem visibly to show that love to it at first, when it was very young.

XV. A sweet Babe, one that is very qniet, and good conditioned, is greatly delighted in, and wonderfully beloved by its parents; when others, though their parents cannot but have parental affection to them> yet have not so great a love, as to him or her that is so pleasant in their eye.

XVI. Children need good and careful education, to U^ kept under good discipline, and have good instruction; ** Tram up a child when he is young, in the way wherein he should go, and when he is old, he will not depart from it."

XVn. Some Babes or young Children, if their parents do not give them what they would have, of this or that, presently throw away what they have, and are angry, and think they do not love them. ,i

XYIII. Babes for these aq4^ pth^r faults do often feel the rod.

PASAIXXL.

not expect to be always dandled upon the knee of promises, or lie in the arms and bosom of Christ; I mean, have such visible expression or manifestations of his love, knowing they are his Children, and in his covenant, in hu fiunily, and under his care, eye, and gracious provision and protection.

XV. So a young Christian, that is of an humble, sweet, and contented disposition, not cross and forward under the hand and providence of God, but takes all patiently, is mistily prized and beloved by Jesus Christ. '* Is not Ephraim my dear son? Is he notaplaisant child?" Ac. How did Christ delight in John, that sweet and preoiout disciple!

XVI. Young Christians need also good inatruc* tion; many things they are to learn, that they may wisely behave themselves in the house and &mily of God. They must more especially be taught the good discipline of God's Church, that they may know how they ought to go in and out before one another. See dear Chilcteen.

XVn. So some young Christians, because Qod doth not give them such large knowledge and experience of himself, and o£er good Uungs o£ the Spirit, they slight all God hath been pleased to bestow upon them, and conclude God doth not love them.

XVni. So CJuristians are oftentimes under the rod of God for their faults.

SAINTS COMPARED TO CHILDREN.

" // Children, then hem/' &c. Rom. viii. 17.

" Far ye are all the Children of God, byfaUh, in Christ Jesus,*" Gal. iii. 26.

** Be ye followers of God, as dear Children,*' Eph. v. 1.

Saints are God's dear Children, not only Children, but dear Children. Dear Childreil hath reference to two things: 1. To the high esteem their parents have of them: 2. To that gracious and sweet disposition such Cluldren are of.

METAPHOB.

I. Children are begotten of their parents, and brought forth into the world.

n. Children partake of the nature of their parents, even of their flesh and bone.

ni: Children are called after the names of their parents.

IV. Children are not in eveiy thing alike, in stature, quality, and Condition. Some are gentie, dutiful, and humble, and have a clearer sight, and more perf^t know-

PABALLEL,

I. The Saints are begotten of God; '' Of his own will beget he them. Every one that loveth him that begat, loveth him abo that is begotten of him," 1 John v. 1. They are also brought forth by him into a state of grace.

II. The Saints by their b^ng begotten of Gk>d^ through &ith, in a mystical sort, are partakers of the divine nature: " That which is bom of the Spirit, is spurit,'' 2 Pet i. 4, John iiL 6.

m. So the Saints are called after God's name, holy, heavenly, godly, Ac Christians, bom Christ, spiritual, from the Spirit.

IV. So the Saints of God are not in every thing alike; though all have flrace, yet not a like measure of it; so though all see, yet all have not th^ same degree of sight aiid Imowledge in divine thingSk From hence it is that there are so many

3 a2

METAPHOR. PARALLEL.

ledge than others, yet ought to love differences amongst the godljr; but since they are one another. all God's Children, it behoveth them to see that

they love one another. V. Children do not grow alike. V. So some of the Saints thrive, and grow

Some thrive better upon hard fare faster in grace, and in the knowledge of our Lord than others do, who feed upon more and Saviour Jesus Christ, who sit under the mi-choice and delicate food every day. nistry of such men, whose preaching is accounted

by some but as brown bread, than others, who are daily fed with the delicate food of the most acute and elegant preacher.

DEAR CHILDREN.

I. A dear Child, one that the I. So a dear Child of God is very flexible and fSather esteems so, is teachable, yielding to teachings of God. lif God hath ready to learn what he is taught; any thing for Abraham to do, he cries," here am he will give his mind to it, is very I." They are like holy Job, "what I know not, flexible. teach thou me."

II. A dear Child is humble and XL So a dear Child of God is little in his own meek, not proud, stubborn, or self- eyes. How humbly did Abraham express himself conceited. to God! " I who am but dust and ashes,''&c., Gen.

xviii. 17, and Job, "I abhor myself." David cries out, " I am a worm, and no man," Psal. xxii. 6. And the holy apostles esteemed them^^ selves as nothing: " Who then is Paul, and who is ApoUos ?" " Unto me who am the least of all saints," &e. " I am nothing," &c. 1 Cor. iii. 5, Eph. iii 8.

III. A dear Child greatly loves UI. So a dear Child of God dearly loves his his father. Many instances, may heavenly Father, he loves him with all his souli be given of this, both from Scripture with all his heart, with all his strength, loves and history. him sincerely.

IV. A dear Child doth not only TV. So a dewv Child of God doth not only love love his father, but also his mo- Gjd, w?:i is his Father, but also dearly loves the her. And is griuved when she is church, who is his mother. Thus did David, in distress. that precious Child and servant of God: *' If I

forget thee, 0 Jerusalem, let my right hand forget her ctmning; if I do not remember thee, let my tongue cleave to the roof of my mouUi; if I prefer not Jerusalem above my chief joy," Psal. cxxxvii. 5, 6. How greatly was the prophet Jeremiah troubled for poor Zion, when he cried out, " My bowels, my bowels I" Jer. iv. 19. The church lay in his heart, he laments like a poor Child, for the misery of bis mother that bare him.

V. A dear Child is very obedient V. So a dear Child of God is in all things obe-to his parents, will do whatsoever is dient to God's commands, as is recorded concern-right, which either father or mother ing Zacharias and Elizabeth, and many others, doth require. They endeavour to behave themselves as obedient

Children in all respects, will not baulk one of God's holy precepts: " Then shall I not be ashamed," saith David, ** when I have respect to all thy commandments," Psal. cxix. 6. And as they are obedient to God their Father, so likewise to the church their mother. As it is a horrid evil to rebel against God, so such will be left inexcusable who slight the church. Whatever she requires that is agreeable to God's word, must be carefully obeyed, and such as err herein, as disorderly persons, t)ught to be proceeded against. See Mother.

YI. A dear Child in all things VI. So a dear Child of God strives in all things strives to please his fiather, seeking like our Saviour, to please hi: heavenly Father; his approbation, whether at home or *' Wherefore we labour, that whether present or abroad, present or absent. absent, we may be accepted of him," 2 Cor. y. 9.

" Walking in all well-pleasing," &c.. Col. i. 10.

Vn. A dear Child loves peace, and VIL A dear Child of God greatly delights in and cannot endure quarrelling and discord loves peace and union amongst his brethren; and in his father's house. he hates discord and quarrelling in the church.

*' Blessed are the peace-makers, for they shall be called the children of Grod," Matt v. 9. " Behold," saith David, *' how good and pleasant it is for brethren to dwell together in unity," Psal. cxxxiii. 1. " Endeavouring to keep the unity of the Spirit, in the bond of peace," Eph. iv. 3.

METAPHOR. PARALLEL.'

VUI. A dear Child is very ten YIU. So a dear Child of God is sorely trou<

der of his father's honour, and is bled, to hear the sacred name of God reproached much troubled to hear any speak andblasphemed/and his holy laws despised. "Hi-against him, or any way reproach vers of water run down mine eyes, because men him. keep not thy law," Psal. cxiz. 136. How much

were Moses and Joshua concerned for the honour of God's holy name! Josh. vii. 9.

IX. A dear Child is greatly IX. So a dear Child of God is grieved, when grieved, when his father is offended he hath displeased his heavenly Father: *' Thou with him, and will endeavour to ob- hidest thy face, and I was troubled," Psal. civ. 29. tain his &vour again. How did David mourn for his sin, and strive to

obtain the love and favour of God again;'' Against thee, thee only have I sinned, and done this evil in thy sight," &c., Psal. H. 4.

X. A dear Child will not be at X. So a precious Saint of God will not be ab-undue times out of his father's house, sent from the Church, or heavenly faknily, at any but take up his place there, especially time when his presence is expected there, if it be when he knows his father and mother possible, especially when God calls his people to call for him, and require his presence, prayer and humiliation, or when sacred ordinances

are administered, or any work is to be done, which eminently tends to the glory of God, and the Church's good.

XI. A dear Child desireth rather XI. So a dear Child of God had " rather be a to dwell in his father's house than in door-keeper in the house of God, than to dwell, in any other place whatsoever. the tents of wickedness." " One thing have I

desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of my life, " &c., Psal. xxvii. 4.

XII. A dear Child will strive to XII. So a dear Saint takes care to follow God. imitate his father, and walk in his " Be ye followers of God as dear children," Eph. steps, in all things that are just and v. I. *' Be ye holy, for I am holy." That is the right. Thus Solomon was exhorted precept, and a sincere soul labours so to be; it is to follow the good example of his his great desire to be like God and Christ as near fiftther David. as he can. " Be ye followers of me, as I am of

Christ Jesus."

1. A saint strives to follow God and Christ in love: we are tai^ht of God to love one another.

2. In humility. What a pattern hath God in Christ laid before us herein ! ** Learn * of me saith our Saviour, for I am meek and lowly in heart," &c.. Matt. xi. 28. *' Let the same mind be in you, which was also in Christ Jesus, Phil. ii. 5, 6.

3. In being merciful and kind to all. " Be ye merciful, as your Father that is in heaven is merciful," Matt. v. 45, 48.

4. In hating and abominating that which is evil. God loathes sin, and so doth every sincere Christian.

5. In forgiveness; they strive to be like God in this. He is ready to pardon, forgive, and forget injuries done to him, and so ought his children. " And be ye kind one to another, and tender-hearted, forgiving one another, as God for Christ's sake hath forgiven yoU)" Eph. iv. 32. God forgiveth freely, universally, and for ever; so must they.

INFERENCES.

I. Labour to follow God, as dear Children. 1. Sincerely, not in hypocrisy, not for loaves. 2. Speedily; do not defer it: I made haste, saith David, &c. 3. In whatsoever he commands you. 4. Diligently. 5. Follow him through all difficulties and hardships, as Caleb did, &c., and as Ruth followed Naomi. 6. Follow him humbly. 7. Follow him joyfully. 8. Follow him, when others leave him. 9. Follow him constantly, even to the end. 10. And lastly, follow none but him; forsake all those that would lead you astray. Christ's sheep will not follow strangers; they will follow God, and not Baal.

II. From heuce every one may perceive, whether they are God's Children, yea or no.

III. This shows also what great dignity God hath conferred upon believers: "Behold, what manner of love the Father hath Stowed upon us, that we ^ould be called the sons of God," 1 John iii. 1,2. If David thought it no smiall thing to be son-in-law to an earthly king, what an honour hath God conferred on us!

SAINTS COMPARED TO HEIRS.

[book IV,

IV. Saints may from hence read their privileges. " If Children, then heirs, heirs of God, and jomt heirs with Girist," Kom. viii. 17.

I. The first-bom had a princely power and dominion over their brethren, who bowed down before them, they were next their fathers in honour.

II. The first-bom were priests in their lather's feunily, till the Levites came in.

SAINTS COMPABED TO HEIRS.

''If children, then Heirs," Kom. viii. 17.

** He thai overcmeth shaU be Heir ofaU things,'' Bev. xxl 7.

Note» The Saints of God are Heirs, Heirs of God, Hours of all things, &c.

PARALLEL.

I. The Saints are made kings to God, are called kings and princes: " A king shall reign in righteousness, and princes shall rule in judgment," Isa. xxzii. 1. They shall have dominion over the mighty of the earth, in their day. They are next to Christ in honour, and shall sit upon the throne with him, Rev. iii. 21.

n. The Saints are priests as well as kings to God: '* He hath made us kings and priests," &o. Rev. i. 6. They are called an holy priesthood, to offer up a holy and acceptable sacrifice onto God. 1 Pet. ii. 5.

in. The Saints have the eternal inheritamse made over to them; the world hath but a small allowance, for all ihey have amounts to no mora than vanity. God giveth himself, and all he hath, to believers; they have a double portion an hun* dred-fold in this Ufe, and in the world to come life everlasting.

lY. The Saints patiently wait a while, being under age, before they come to the full possession of the inheritance purchased for them by Christ; and until they come to full age, they are under tutors and govemors, who d^ hardly with them, and they seem not to differ from servants.

y. The Saints are clothed with a goodly raiment, viz., the righteousness of Christ: holiness is the saints' livery, whereby they are distinguished from the rest of the world.

YI. The Saints are the blessed of the Lord; none can take either birth-right or blessing away from them; they are blessed, and shall be Messed. The Lord Jesus blessed them at his departure, and that blessing shall never depart from them.

m. The first-bom had the inheritance ; the rest had but a piece of money. And to this day we see that men used to make their inheritance over to the first-bom; and be« sides the inheritance, they had a double portion of goods.

lY. An Heir sometimes stays a great while, before he come to the full possession of the inheritance; and until then he is under tutors and govemors, and differeth but little from a servant

Y. The first-bom had a peculiar sort of apparel, whereby they were distingi|ished from others; such was Esau's goodly raiment which Rachel put upon Jacob.

YI. The first-bom had the blessing annexed to them, and unless they were supplanted, as Esau was by Jacob, they were blest of theur father, eqiecially when their &thers were at the point of death.

HEIBS.

I. Among men, all a man's children are not Heirs, hor can they fully possess the same estate entirely to themselves, as if but one had it.

hope, Ac., all the same promises, same kingdom, and eternal inheritance.

I. Heirs among men have but a small inheritance. What is all

DISPARITY.

L But all the Saints are Heirs together, they are all joint-heirs, and yet every one hath all to himself: they have all one and the same Father, one and the same Christ, one and the same Spirit, the same apparel, the same grace; all one faith, attendance, viz., the holy angels; tbe same crown,

II. But the Saints are Heirs of all things. Heirs of heaven and earth too, Heirs of Gpd. And

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BOOK IT.]

3AINTS COMPABEP TO EAGl<ES.

i27

METAPHOR.

this world? Luther called all the Turkish empire, but a crust God casts to a dog.

III. An Heir among men is often deprived, by force or craf of his title, and turned out of all.

DISPARITY.

what is there more ? what can a man ask, or d^t sire to have? would he have more than all?

III. But the Saints cannot by force or fraud be deprived of their title to eternal life. That it may be sure and firm to them, it is made over to them by the oath of God. See light.

SAINTS COMPARED TO EAGLES.

" Bttt they that wait vpon the Lord shall renew their strength^ they shall mount up with wings as Eagles/* 1s&,j1. 31.

*^ Who satisfieih thy mouth with good things, so that thy youth is renewed like the EagWs,** Psal. ciii. 5.

Note. In some things the Saints are likened to Eagles.

SIHIIJC.

FARALLEI..

I. An Eagle is the chief amongst the fowls of die air, as a lion is the king or chief among ail the beasts of the earth.

I. So the Saints are the chiefofmen, the excellent, as David calls them: " Thou art my Lord; my goodness extendeth not to thee, but to the Saints that are in the earth, and to the excellent, in whom is all my delight,'* Psal. xvi. 2, 3. "The

jrigfateous are said to be more excellent than their neighbour " Prov. xii. 26. The world is not worthy of them. Hence Jabez, that holy and gracious man, is said to be '* more honourable than his brethren," 1 Chron. iv. 9. A godly man is of a more noble extraction than the men of the earth. Saints have an honourable pedigree and descent, they ard bom of God, are as it were, of the blood«royal of heaven, and nearly related to tiie Princd of the kings of the earth. They daily converse, have communion and fellowship with the Father, and the Son, the glorious Sovereign of all the world. They are delicately and most splendidly fed every day. Others live and feed upon the empty things of this world, nay, on the dust of the earth, on ashes, husks, and gravel, as the Holy Ghost declares, '* They feed upon the wind, and snuff in the east wind," Hos. xii. 1. Whilst believers feed on hidden manna. " He eats that which is good, and his scul delights itself in fatness." He is often had into the King's wine-cellar, he is richly clothed, hath more noble and honourable titles than any men on earth. He hath a most glorious retinue, viz., the heavenly angels to attend him every day. Never was king, if ungodly, so attended, as the poorest Saint in the world is. Saints are the chief of all the children of men, as Eagles are chief of all the fowls of the aur.

II. The Saints are very clear and quick-sighted, they can see afisur off, even from earth to heaven. They through Christ can " behold the glory of God with open fajce" 2 Cor. iii. 18. They can see, and do pry into the secret and hidden mysteries of the Gospel, and covenant of grace; '* The secrets of the Lord are with them that fear him, and he will show them his covenant," Psal. xxv. 14. They see the evil that is in the least sin, and can discern what the end of the wicked will be.

III. The Saints are very swift and speedy in their motions, when under the powerful operation of the Spirit, or upon the wings of faith and love; " I made haste," Ac, Psal. cxix. 60, saith David. They are said to run, nay, fly like Eagles, or as doves to the windows; they are many times carried swifUy along in the way of their duties, as upon Eagles' wings. The ministers of the Gospel are set forth by an angel flying

U. Eagles are quick-sighted, they behold afiur off. They have not only a quick and clear sight, but a very strong sight, able to look fiilly upon the sun shining in his strength. Hence the proverb is, a man that hath a clear and strong sight,is Eagle-eyed.

ni. Eagles are very swift creatures; they have long wings, by which means they fly with great swiftness. Therefore Solomon calling upon us not to set our hearts upon riches, saith," they make themselves wings, and fly away as an Eagle," Prov. xxiii. 5. The Scriptures often express the more

SAINTS COMPABEB TO EAGLES.

[book IV.

SIMILE.

than ordinary swiftness of men, by the swiftness of an Eagle. David lamenting the death of Saul and Jonathan, gives them this character, "They were stronger than lions, and swifter than Eagles," 2 Sam. i. 23.

lY. The Eagles mount up on high. The word in the Hebrew* mgnifies to get high; and therefore, as it is noted by Mr. Caryl, it is used in the noun, to set forth the highness of God, Job xi. 8, Psal. cxiii. 6, Isa. y. I69 andlii. 13. Scripture, as well as naturalists, tell us, that the Eagle's motion and mounting up is wonderful, she flies quite out of sight. One of the ancients says, the Eagle soars above the f air, as if she would visit the starry heavens. The common epithets of an Eagle are, high-flying, swift, Ac.

y. Eagles are unweary in their flight; Aey fiEunt not, though they fly high, and are long before ^ey rest.

PARALLEL.

in the midst of heaven, having the everlasting Gospel to preach unto them that dwell upon the earth, Kev. xiv. 6. "When God's people are assaulted and persecuted, they fly to God for shelter ; so David, ** I flee unto thee to hide me," Fs£j. cxliii. 9.

IV. The saints of God mount up on high; " Our conversation, saith Paul, is in heaven," Phil. iii. 20. Men of the world are like moles and worms, always digging and tumbling in the earth and muck of this world ; but believers, those who are truly risen with Christ, seek those things that are above. Col.iii, 1, 2, 3, they soar aloft; nothing will satisfy them but communion with God. They mount up by prayer, as also by fresh acts of faith; they mount up by divine meditation. They are said to dwell on high ; earth and earthly things will not satisfy them; they are of a more heroic and sublime spirit.

y. So the Saints should never grow weary, GaL vi, nay, and the promise is, " They shdl mount up as with Eagle's wings; they shall run, and not be weary; they shall walk, and not &int," Isa. xl. 31. Though it be long before they come to heaven, their everlasting resting-place^ they are held up, and therefore they hold out in all their service and sufferings. Faith and love are two such strong and excellent graces, that they, like Eagle's wings, keep them from tiring and fainting in their minds, though their work be hard, and their flight towards heaven long: *' I had fainted unless I had believed, Ac., Psal. xxvii. 13.

yj. ** An Eagle," saith one, "hath VI. So a Saint hath a noUe, high, and exce^ a high spirit; she flies high, and aims lent spirit. Low things are not for high and hea*

venly-bom soub; they catch not at the flies, toys, and trifles of the proflts, honour, and pleasures of the world, as others do.

yjl. So the Saints dwell on high: "Their place of defence shall be the munitions of rocks/' Isa. xxxiiL 16. They make their nests in the Bode of ages; they dwell in God: He is their strong dwelling-place.

yill. The Saints renew their strength. '* When any oldness," as Mr. Caryl words it, '* is coming upon the new creature, they renew their strength, by looking to Jesus Christ, who is their righteousness and strength; * He satisfieth their mouth with good things, so that their strength is renewed like the Eagles', Psal. ciii. 5. As the Lord brings his people low by bodily sickness and weakness, and then renews their natural strength; so when there are decays and declinings upon their souls, he renews their spiritual strength. And as the Eagle reneweth her strength by the growth and succession of new feathers, of the same kind, in the place of the old; so a believer reneweth his youth and strength, by casting off gradually the old man which is corrupt, and by putting on mote of the new man, who is quite of another kind, * created after God in righteousness and true holiness,'" Eph. iv. 24.

DL Naturalists do observe that IX. So, saith Mr. Caryl, do believers; the Eagles are fed and best nourished feeding of the new creature is upon blood; every

at Ugh things; she wSl not catch flies, she scorns to stoop to such low game.

yn. Eagles make their nest on high: ** She dwelleth and abideth on the rocks, upon the crag of the rock, and strong place," Job xxxix. 28.

ym. Eagles renew their strength by changing their feathers; though old; they seem young and lively again, and are very long-lived.

' rm Suk imit, ekUutfuit, eminuii, per MtUpkoram^ tuperviwU, f DoabUeii be means the loner Ueg^n^

SJlilLS. PABALLKL.

by blood; they suck and take in that ffodly man spiritually drinks the blood of Christ, both young and old. (my blood, saith he, is drink indeed,) as offered to

him both in the promises and ordinances of the Oo^l. A saint could not live a moment, nor have any subsistence in grace, if he had not, as the Eagle, blood to drink. As a godly man is nourished by a believing contemplatioi^ upon the sufferings of Christ, and the effusion of his blood.

X. Young Eagles are borne, X. So the saints are borne, supported* and car-and carried upon the wings of ried by the power and arms of the Almighty, the old Eagle, and thereby are pre- who is pleased to compare himself to an Eagle: served ftom the dangers of enemies. " As an Eagle stirreth up her nest, fluttereth over

her young, spreadeth abroad her wings, taketh

them, and beareth them upon her winas; so the

Lord alone did lead him, and there was no strange God with hun." '' Ye have seen

what I have did unto the Egyptians, and how I bore you upon Eagle's wings, and brought

you to myself," Deut. xxxii. 11,12, Exod. xiz. 4. See Christ compared to an Eagle.

BISPABITY.

Eagles have many evil qualities: they are birds of prey, &c.» yea, and a very vermin sort of creatures; and upon that account wicked men are compared to Eagles, which is opened under that head of metaphors concerning ungodly men and persecutors, to which we refer you.

SAINTS COMPAEED TO SHEEP. " My Sheep hear my voice, &c.," John x. 27.

The Saints may be compared to Sheep in many respects: Sheep are harmless creatures, meek, sociable, contented with hard commons, very tractable, patient, fruitful, and very profitable; are made a prey to evil easts. Sue,, upon all which considerations, and many others, the Sabts are likened to Sheep, which is fully opened under the metaphor Hock, to wMch we refer you.

SAINTS COMPAEED TO SOLDIEES.

" Thou therefore endure hardness, as a good Soldier of Jesus Christ** 2 Tim. ii 3.

A SoLBiBB is taken in Scripture either properly, ffrfartums, or metaphorically. Properly it is understood of a person that is employed in military affairs, one that bears arms, and is under military command. Matt. viii. 9.

Metaphorically, it is to be understood of a Christian^ that is engaged to fight the good fight of faith, under the command of Jesus Christ, against the enemies of the soul. This title is not appropriated only tOr ministers, it is not a discriminating title, only to distinguish them from other Saints, as the title of Ambassador, Pastor, Watchman, &c., but a title that belongs to every Christian, and professor of Christ. So that Timothy is not called a Soldier, merely because he was an evangelist, but as he was a disciple, &c.

Saints are compared to Soldiers ; every true Christian is a spiritual Soldier of Jesus Christ.

XETAPHOB. PABALLEL.

I. A Soldier is listed under some 1. So every true Christian listeth himself under captain or commander; he gives up the command of Jesus Christ, who is the Captain his name to him, and enters himself of our salvation: he gives up his name to him, to into his service^ serve him in all uprightness, as becometh a faithful

Soldier to do, maketh a solemn covenant with • Christ, and his people, to be of their side; and this is visibly done in baptism.

SjONTS COMPABEB TO SOLBIEBS.

[book IV.

HETAPHOB.

n. A Soldier leAves all other worldly affairs and incumbrances, to follow tb^t particular employ. ** No wm tbat warreth, entangleth Idpiself with the affairs of this life, that he may please him that hath chosen hirn to be a Soldier/' 2 Tim. ii. * 4, They ought not, lijce Jteuben, to abide among the sheep-folds, to hear the bleating of the sheep, Judg. T. 16.

HI. A Soldier, after he is listed, and entered into his company, is armed, and put into a fit posture for that work and service he is called to.

FAIULLEL.

II. So a true Giristian forsakes all, and follows Christ; he becomes dead to this world; he is crucified to it, and that many times to him. His heart is not set upon things below, but upon thmgs above; he looks upon religion and god* liness, as bis great work and business, Col. iii. 1, 26, «< They that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spuit," Bom. viii. 5*

III. So a true Christian also is no sooner converted, listed and entered into Christ's company, viz., his Church, but he is armed likewise. He puts on the whole armour of God, hath his loins girt about with truth, and hath Uie breast-plate of righteousness, his feet shod with the preparation of the Gospel of peace, the shield of faith, the helmet of salvation, and the sword of the Spirit, which is the word of God, £ph. vi. 10—16. And because most of those parts or pieces of a Christian's armour are spoken to and opened under that head of metaphors respecting the graces of the Spirit, we shall speak no more of it here.

IV, A Soldier is known by his IV. So a true Christian is known by the clothes habit, armour, and weapons from he hath on, from the wicked and ungodly of the

world. He is clothed with the garment of holmess and humility, and hath on all the precious graces of the Spirit, as armour of proof, &st girt to him by the girdle of sincerity; and this shows him to be one of Christ's Soldiers.

y. So Christ clothes all his Soldiers, and they are all attired alike, clothed in white. Their robes cost dear, viz., the price of his own most precious blood; and it greatly tends to his honour to have them kept clean, and without spot or stain, all glittering in iheir spiritual armour, viz., adorned with the blessed graces of the Spirit.

YI. So it is a reproach to a ChriBtian, to aim at self in all he doth in religion. Many men care not to do any thing for the honour of God, further than it makes, as they conceive, directly for their own interest and advantage. Tell some men of this or that ordinance and command of Christ, they presently object, may I not be saved without it? Is it necessary to salvation? These men only make religion as a bridge to carry them to heaven; mere mercenary souls! Alas 1 a true Christian obeys and serves Christ sincerely, that he may glorify and honour his holy name, knowing he deserves more at his hands, than he is ever able to perform, not doubting his labour shall ever be in vain in the Lord; the very work is wages to him. Paul was resolved, ** Christ should be magnified in his body, whether it were by life or by death," Phil. i. 20. YII. A Soldier hath his war- VII. So a Christian hath his warfare appointed fare appointed him, and his enemies him, his grand enemies are made known to him,

and he hath received commission also to enter the combat with them, whosoever they are, whether foreign or domestic, whether external or internal, secret or open. First; his foreign or external enemies are these:

1. The devil, called the king of the bottomless pit, prince of the power of the air, the great dragon, the captain general of the black regiment, and of the hellish militia, that makes war against the Lamb, and his followers. « Every

other men ; they put off their own clothes, and put on the king's, especially if poor and ragged when they are listed.

V. Soldiers many times are clothed at the king's charge; and it is greatly for &e honour of a certain to have all his men bravely clothed and glittering in their armour.

VI. It is a reproach to Soldiers to be merely mercenary, to fight for money, and to mind their own private advantage more than the credit and glory of their sovereign, and honour of their captain.

discovered to him, and orders to fight.

CbristiaQ is commanded to ester the list, and to fight against these prineipalitiea and powers, Eph. yi. 11,12.

2. The world: this is another, grand, potent, and subtle adversary; many have been overcome and subdued by it.

(1.) The things of the world, viz., the pleasures, honours, and profits of the world. These, as one well observes, have their hoolm and snares Ud under their pleasant baits, they usually prevail by ml%; their flatteries and allurements are very dangerous. By this part of the world Satan set upon our blessed Saviour, Matt. iv. 8.

(2.) The men of the world, who are the subjects of the prinoe of darkness, and his Soldiers, the militia of hell, and the auxiliaries of Satan, the seed of the old serpent, who are filled with enmity against the woman's seed. " He that is bon^ after the flesh, per<* secuteth him that is bom after the Sinrit," 4^., Gal. iv. 29. ^* Ye are of your Mber the devil, and the lustfi of your father ye will do." These continuidly oppose the truth, and hate godliness, and those who profess it,

(3.) The worships of the world. Swts have been often exposed to great dangers, fbr opposing the ways, inventions, and si^peistitions of men, the worship of the beast, and eiirsed fornications of the great whore: but while they are able to stand, or have life in them, they must oppose and re^st all £Eilse ways and worshippers, such as strive to make void the doctrine of Christ, and the commands of God by their traditions.

(4.) There are also the Iqsts of the world, the lusts of the eye, and the pride of lifei winch Saints are engaged to fight against, and oppose, 1 John ii. 16.

Secondly; They have their domestio enemies:

1. Sin, which is a wretched and treadierous inmate, and cursed adversary.

2. The flesh. These two made the holy apostle to cry out, " 0 wretched man that I am, who shall deliver me," Ao., Bom. vii. 24. Hence we are exhorted, "As strangers and pilgrims, to abstam firom filthy lusts, that war against Uie soul," 1 Pet. iL 11.

METAPHOB. PABALLEL.

Vin« A Soldier expects, and VHL So a Saint expects, and therefore ought

therefore ought to prepare to meet to make ready to meet with spiritual opposition

with his enemies; he knows he is from the enemies of the soul, as soon as ever he

chosen, listed and phiced under is listed, and entered into Girisf s service. As it

the command of his captain, on fell out with the Captain himself, who no sooner

puzpoee to fight. was baptized, but presently ''he was led into the

wilderness, to be tempted of the devil," Matt. iv. So a Christian must always be prepared and resolved to engage and fight them, *' Whom resist steadfastly in the fiedth,"

IX. A Soldier goeth not on a war IX. A believer goeth not out in the spiritual

fare at his own charge; his prince warfare at his own charge. Christ fumisheth

bears the expense of the war, and him with clothes, armour, weapons, and with all

fumisheth him with whi;Ltsoever is things needful and necessary, all is managed by

necessary for that achievement. his gracious and blessed Spirit.

X« A Soldier oi^ht to be ex X. So a saint ought to be well^ddlled in all things pert, and well-skilled in martial necessaiy for a Christian Soldier; it requires much discipline, to know all the postures wisdom and experience; he must understand the of war, particularly the word o( word of command, and be ready to obey his command, and to obey presently r Captain, as soon as ever the word is given. Da-he must not dispute the matter, vid had leamed this part well: " I made haste, nor make the least pause. Those and delayed not to keep thy commandment," Psal. Soldiers that were under the cen cxix. 60. And Paul saith, *'He immediately turion, were very tractable upon obeyed the heavenly vision," Acts xxvi. 19. It this account as himself confessed: is a very unbecoming thing in Christians, to stand, " I say to one, go, and he goeth; and or make a pause about their obedience to Christ, to another, come, and he cometh," in those things they are convinced to be Matt. viii. 9. their indisputable duty; it argues they have but

little regard to the honour of their Captain, the

Lord Jesus Christ. Shall Soldiers be so careful and ready to obey their earthly leaders^

who are but inen? And shall not we be as ready and forward to obey the Lord Jesus Christ, our heavenly Leader, who is the most wise and blessed God ?

METAPHOB. PABiXLEZ..

XI. Soldiers must know their XI. So must a Saint know his place and parti-places, how to keep both rank and cular station, where he is set by his Captain, the file. Military discipline hath ap Lord Jesus. If he be set as a file leader, or made pointed every officer in the army an officer to lead a party, it is needful for hun to his proper place, and every private see to his proper work and business; he may not Soldier to abide in the same rank quit his command when he pleaseth. The and file, or place where he is set commander in chief may prefer or degrade his by his commander; and none may Soldiers, as seemeth good to him; but he may alter their station, or change then: not, he cannot dispose of himself. Pastors must postures upon their own private keep their places, deacons keep their places, accotjnt; they must not break their members of each church keep their places, and order upon their peril; for that is not when they please withdraw themselves, and a dishonour to the captain, and get into another company, but must abide under standers-by will laugh and reproach particular command, where Christ hath set them, him; besides, if it be in a time of Shali any one think, that God, who hath placed battle, he exposeth himself and such order in other creatures in heaven and others to great danger. If an aipny earth, is not strict touching that holy order set or body of men be once broken, and and appointed in his church ? If the sun, moon, in confusion, they are soon routed by and stars keep in their own sphere, and mo%*e in their enemies. their own orbs; if the sea hath its bounds and

limits set, beyond which it must not go; can it be imagined, that the church of Christ should be a more disorderly piece, than the inanimate and irrational creatures; " God is the God of order, and not of confusion in all the churches of the Saints," 1 Cor. ziv. 33. Therefore if any Christians, that are of this or that particular company or church, do break the holy order, and regard not to keep in their stations, or neglect their proper work; what a reproach is it to them, and to religion itself I Besides the danger they are exposed to; if saints neglect prayer, or hearing the word, or the Lord's Supper, or are divided amongst themselves, it is very great; unless they rally the sponer, and unite again, and keep their ranks, they are in danger of being utterly routed and undone by Satan. Many hence have been enticed by the subtilty of the devil, to desert their general, and fly firom their colours.

XII. Soldiers must follow their XII. So must every Christian follow Jesus Christ, leader; this is one word of com- he ought to have his eye upon him; how often mand. hath he commanded us to follow him I Shall any

hat themselves under his command, and refuse to be subject to his holy laws and authority ? or follow him for a time, and then grow weary ? " If any man will be my disciple, let him take up his cross daily, and follow me," Matt xvi. 24. We read of a great and famous army, consisting of *' One hundred and forty-four thousand," a certain number put for an uncertain, '* that follow the Lamb whithersoever he goetb," Kev. xiv. 1—4. We must follow Christ in every ordinance, follow his doctrine, and follow his example, in every one of his gracious qualifications, viz., in his patience, (how contented was he in the midst of his greatest poverty 1) in his lowness of mind, and deepest humihty; in his tenderness, bowels of compassion towards those that deserved nothing; how kind, loving, and merciful was he! Follow him in his reproaches, afflictions, and indignities; follow him in all difficulties and dangers; with Peter, follow him to prison, and to death itself, when he calls us thither. " Be ye followers of me, as I am of Christ Jesus." *' My sheep hear my voice, and they follow me," John x. 27.

XUI. It behoyeth a Soldier to XIII. So a Cbristian ought to be well-skilled and be well-skilled in all stratagems expert in all divine wisdom and policy, in the of war, for that conduceth much to management of the spiritual war against the ene-his just and needful accomplish* mies of the soul. Christ's counsel is, be ye as ments; poUcy having many times wise as serpents, but as innocent as doves. And out-done power, and human indeed nothing is more necessary for spiritual Sol-strength, diers than wisdom and policy, in the carrying on

of the war against their internal adversaries, because of then: craft and subtilty. Theur adversary the devil is compared to a serpent upon this Tery account; and in other places we, read of his devices and wiles.

Eph. vi. " That ye may stand against the wiles of the deyii." M^d^ttu rw ha^af^v, properly the methods of Satan; lu^ohta lu^oi®^, which signifies that art and order one observes in handling a point; we say such an one is methodical. Now because it shows ingenuity, and acuteness of wit, so to compose a discourse ; therefore it is transferred to express the subtilty of Satan, in laying of his plots against a Christian." Indeed the expert Soldier hath his order, as well as the scholar; there is method in forming an army, as well as in framing an argument. The devil is a subtle enemy, and Saints are most endangered by his craft and policy; he hath always got the greatest advantage upon Christ's Soldiers by this means. It was the way he took when he set upon man at first, and if he overcame him when he was in his perfect state, no marvel if he prevail upon him in his depraved and maimed state. And therefore wisdom is needful, and more especially to discover his stratagems: *' We are not ignorant," saith the apostle, " of his devices," 2 Cor. ii. 11. Some of which I shall note here for the spiritual Soldier's profit and observation, with respect to his drawing men and women to sm.

First, He shows bis subtilty, in choosing the most proper and advantageous season for tempting. A hundred Soldiers at one time may turn a battle, and save an army, when thousands will not do it at another. Satan knows when to make his approaches, and the time when he is most likely to prevail. The time he takes to tempt in, is:

1. When newly converted. No sooner is the child of grace, the new creature, bom, but this dragon pours a flood of temptations after it.

2. When a saint is beset with some great afiSiction; this is a blind lane, or solitary place, fit for this thief to call for his purse.

3. When a Christian is about some notable enterprise for God's glory, then Satan will lie like a serpent in the way: " An adder in the path, that biteth his horse's heel, so that his rider shall M backward/' Gen. xlix. 17. Thus he stood at Joshua's right-hand, to resist him, Zech. iii. 1, 2, 3. The right-hand is the working hand, and his standing there, implies his desire to hinder him, and his enterprise. Indeed the devil was never a Mend to temple-work, and therefore that work is so long a doing. What a handsome excuse doth he help the Jews unto ? *' The time is not come," Hag. i. 2. When our Saviour was baptized, and was just entering upon his ministry, then Satan set upon him, Matt. iv. 1, 2.

4. When he hath the presence of some object to enforce his temptation* Thus he took Eve, when she was near the tree, and had it in her eye.

5. After great manifestation of God's love, then the temper comes. Such is the weakness of grace sometimes in a believer, that he can neither well bear smiles nor frowns from God. When Paul was exalted with the abundance of revelations, then was the time that Satan set upon him with his strong temptations, 2 Cor. xii. 1, 2, 3, &o.

6. At the hour of death; Satan knows that if he cannot prevail then, he never can. It is the last onset, and therefore he resolves to try his skiU. If he cannot break his head, so as to keep him out of heaven; Y^t he will, if possible, bruise his heel, and send him limping thither: I mean, fill a Saint full of fears and doubts about his eternal state.

Secondly, He hath many other stratagems to deceive by temptations.

1. He hangs out false colours^ and comes to a Saint in the disguise of a friend; he transforms himself into an angel of light; master, pity thyself.

2. He strives to get intelligence of a Saint's a&irs. This, saith my author, is one great wheel in this politician's clock, to have spies in all places, by whom they are acquainted with the counsels of their enemies. He labours to find out what sin it is that most easily besets a person, or that he is most prone to, Heb. xii. 1.

3. In his gradual approaches to the soul. When he first comes to tempt^ he is modest, and asks but little, knowing he may get that at many times, which he should be denied, if he should ask it all at once. A few men are let into a city, when an army, coming in a body, would be shut out. Remember, he draws to sin by little and little: ficst it may be the thought of this or that evil is darted into the mind, and after awhile lodged qmetly there, and then a little after further advances are made in sin, &c.

4. Satan, like a cunning wsurrior, hath his reserves; like a wise captain he hath some fresh troops at hand, if need be; so that if one temptation will not prevail;

he hath a second, nay, a third and fourth, nay, mnltitades. What fresh and new attempts did he use, when he set upon our Saviour.

5. Another stratagem of his is this: he will in a political way retreat, as sometimes you shall have an enemy fly as overcome, when it is on a design of overcoming: We read not only of Satan's being cast out, but of the unclean spirit's going out voluntary i yet be sure it was with a purpose to retiim more strong than before.

6. He will strive to make use of fit instruments to carry on his temptations to the ruin of the soul. I might proceed, but by this all may see, that it is needful for thtf Christian Soldier to be weU instructed in the stratagems of war.

METAPBOB. I^AEALLEL.

XIV. A Soldier ought to know XIVt So a Saint must understand the distmet the diatinct beats of the drum, and and different sounds of the Word of Qod daily sound of the trumpet; an alarm, a ministered by his servants; for a preacher is a spi-toll, il nlarch, a battle, &c. ritual trumpeter: " Lift up thy voice like a trumpet," Isa. Iviii 1. And as it greatly behoves a

trumpeter to be well stalled how to blow his trumpet, for if it give an uncertain sound, who shall prepare himself for the battle ? so it doth a minister, rightly and distinctly to preach the word of God, that a Christian, like a Soldier, may have an alarm sounded in his ears, when danger is near, or any enemy coming upon him; as also a call to duty, to prayer, to fasting, mourning, and sackcloth, when the day requires it, &c. A good Soldier of Christ will observe the distinct sound of the spiritual trumpet; sometimes it sounds out reproof, sometimes counsel, sometimes comfort; all is carefully observed by a sincere and wise Christian, Isa. xxiL

XV. A Soldier ought to be a XVt So a Saint ought to be of a courageous man of courage, bold and reso- spirit, not timorous, iiE^t-hearted, or soon dis^ lute, not soon daunted nor dis- mayed, but a man of an undaunted heart, not mayed by the threats, malice, or fearing the worst that men can do unto him: strength of an enemy. He ought, " Though I walk, saith David, through the valley as G^d bid Joshua, to be strong, of the shadow of death, I will fear no e^,''PsaL and very courageous. x3uiL 4. " The wicked flee when none pursue,

bu^ the righteous are as bold as a lion,"Prov. xxviiL 1. There are three or four things, which tend to embolden, and increase courage in a 8pi« ritual Soldier, m the midst of the greatest danger, when nothing but death and misery seems to stare him in the face.

1. The goodness of his cause. Nothing administereth more life and zeal to a Saint» than the consideration of that holy cause, which in the strength of Christ he stands up for, and is set to defend.

2. The consideration of the power and strength of that God who hath engaged to stand by him, help and aid him in all his conflicts with the worst of his enemies, " Fear not, worm Jacob, and ye men of Israel; I wiU help thee, saith the Lord. Fear not, &x I am with thee; be not dismayed, for I am thy God, I will strengthen thee/' &c. Isa. xli. 10, 14. *' Ye are of God, little children, and have overcome them, because greater is he that is in us, than he that is in the world," 1 John iv. 4.

3. A good call. Every Christian, in all his enterprizes, must see to his call; let him see that whatsoever he doth in religion, both in matter and manner, be what God hath enjoined him. He that undertakes any work or cause, that is not warranted by God's word hath cause to tremble. And also let him see he be the man that God ap« proves of, and hath employed in and about that wqrk and duty, whatsoever it be; and when he sees that his caW is undeniably good, this will add courage to him.

4. A good conscience. This made Paul so bold in the presence of his incensed ad* versaries: " Men and brethren, I have lived in all good conscience before God until this day," Acts zxiii. 1. A Soldier who hath much guilt upon him, cannot, if his con* science be at all awakened, engage an enemy with that courage as another man may» in the high plaee of the field, when he knows not but the next moment he may be sent into ano^er world. It is innooency and uprightness that puts life and magnanimity into a Christian. " Having a good conscience, that whereas they speak evil of you as evil-doerB» they may be ashamed, who falsely accuse your good conversation in Chnst," 1 Pit. iiL 16.

5. llsstly. The aissorance he hath of victory. A Saint knoweth he shall have the day» and come oft' a conqueror: before he enters upon the conflict, his Captain hath told him, he shall overcome at last, and have the crown of life, Rev. ii. 10.

BOOK XV.]

SAnrrS eOlft^AB^D to SOLDiEItS.

735

METAPHOR.

^Vl. A iSoldier must expect to dndore hardness, and therefore prepares himself for it. It is a life attended with many hardships and difficulties; they often lie in the field, and fare hard, when others know the want of nothing.

FABALLEL.

XVI. So the Saints of God must expect to endure hardness. A Christianas life is attended with many difficulties and afflictions, which they nlust endure as good Soldiers of Jesus Christ. He is no gdod Soldier, that cannot endure hardness. But here it niay not be amiss to enquire. What is that hardness that the Saints do and must endure ?

First, They mnst endure all that hardn^ss^ iMt either their sins^ or the profession of the Gospel, may expose them unto.

1. Saints are exposed to hardships by means of their sins; their own iniquities brin^ gileat sorrow and trouble upon them. It made David many times cry out, and water hu couch with tears.

2. Sin is not sweet to a saint in the cpnlQlitting of it. He is overcome sometimes to do that which he hates, and his own conscience afterwards sorely lashes and wounds him for it. Sin brings not only hardships upon the soul, but many times sore distiless upon the body and family, and a blast upon a man^s outward estate.

Secondly, A Saint meets with the hardship of self-denial ( he bears the pain of having a right hand lust cut off, and a right eye lust pulled out; he parts with the best, the nearest, and choicest of his outward eiljoymeilts. ** Unless a man deny himself of father^ mother, brethren, sisters, children, house, and land, &c., for my sake, he is not worthy of me." This hardness, some cannot endure; tb^ young man could not bear it: " When he heard this doctrine, be went away very sorrowful," &c., Matt. xix. 22.

Thurdly, They endure the hardness of mortification, or of crucifying the flesh, with the affections and lusts. Circumcision was painful to the body, and let me tell you, the circumcision of the Spirit is more hard and difficult to a Saint to undergo; " Which is madtt without hands; cutting off the foreskin of the heart, or putting away the body of sin by the dicumcision of Christ." ** Mortify your members wMdh are upon the earth." The killing of sin, is as the killing or destifoying the members of the body.

Fourthly, Saints endure hardness from men.

1. By hard words. All the cruel reproaches, slanders^ revilings^ tauntingB» soofllngS} backbitings, &c., that the sons of Belial can invent, they are forced to endure. *'Thej bend their tongues like their bow for lies, and their tongne is as an arrow shot oiit," Jer. ix. 8. The tongues of some men are like cruel weapons; " As tHth a sword in my bones^ my enemies reproach me," &c., Psal. xlii. 10. The sword in the flesh is painful, but the sword in the bone is much worse. Mockings are ranked amongst the great sufferings of the godly : ** Others had trials of cruel mockings," Heb. xi. 36. The archers this way shot hard at Joseph ; and what a poisonous arrow did the Jews let fly upon Christ! *' Behold a drunkard, a wine-bibber, a friend of publicans and sinners." *' He casteth out devils by Beelzebub, the prince of devib." '* As for this fellow, we know not from whence he is." Paul was accused for being " A pestilent fellow, a mover of sedition, and a ringleader of the sect of the Nazarenes," &c. These things are hard to bear.

2, There is the hardness of men's hands, as well as of their tongues. Wicked men, saith a learned divine, have iron hands, which many times fall heavy upon the Soldiers of Christ How heavy was the stroke of Cain upon his righteous brother! And what heavy hands did Pbaraoh lay upon the Israelites in Egypt! What hardships did the primitive Saints endure, under the heathen emperors, in the ten persecntions! And what sore sufferings, and cruel torments, hath the woman's seed borne and endured under the Papal power! What burnings, roastings, and flayings alive I All along, from the beginning to this day, the Saints have endured great hardness from wicked men. See Heb.-xi. 35, to the end. *' They were tortured with scourges, bonds, and imprisonments; they were stoned, they were sawn asunder, tempted, slain with the sword; they wandered about in sheep-skins, and goat-skins, in deserts, and mountains, and in dens and caves of the earth, being destitute, afflicted, tormented."

Fifthly, Saints endure hardness from Satan. He comes out with open mouth against them, like a roaring lion, seeking to destroy them. Christ's Soldiers encounter with devils^ they wrestle with principalities and powers; Satan daily lets fly his fiery darts against them, £ph. vi. •

•

Sixthly, They meet with some hardness and trouhle hy the withdrawings of God him-self. Some afiSictions come more immediately from the hand of God. Job complains of the arrows of the Almighty; David cries out, as if the Lord had broken his bones. Yet Grod in all the afflictions and trials he brings upon his people, designs their profit: " When he hath tried me, I shall come forth as gold/' Job xxiii. 10. It is that we may be par* takers of his holiness. Yet nevertheless the strokes and chastisements of the Almighty are hard to be borne.

Seventhly, Christ's Soldiers meet with hardness, whilst they attend upon their proper work, in their particular places and stations unto which they are called. Some have harder service than others; as the forlorn hope, and the van, saith one, may meet with harder service than the main body of the army: the frontiers, and file* leaders, may meet with more difficult service than the rear; and the watchmen that lie perdue, and stand sentinel, with harder duty than those that abide on the guard. But though some endure more hardness than others, yet all must take what be&ls them in the place and station where they are set. The ministers of the Gospel, likely, are the men mostly exposed, and yet sometimes others suffer as hard things as they ; yet every one must see to discharge his duty in his respective place. The sentinel must not quit his watch, because, it is cold, or danger approaches; the file-leader must not face about, and fall back in the rear, because of the hardness of the service ; the leaders must not bid the private Soldiers fall on, and themselves run away; the colours are most aimed at, yet the standard-bearer and ensign must stand by them, and display them in the face of the enemy. So whatever comes, ministers must preach, and people must hear, and the public worship of God must be maintained, the banner of the Word must be displayed, saints must keep their ground and station, where they are set by Jesus Christ. ** Necessity is laid upon me; and woe is me if I preach not the Gospel,'' 1 Cor, ix.

METAPHOB. PABALLEL.

XVII. A good Soidier exposeth XVII. So the faithful and good Soldier of Jesus himself to endure hardness volun Christ is not haled, dragged or forced to his duty, tarily, patiently, courageously, con and to undergo difficulties for the Gospel-sake; but standy, and sincerely. fi^eely and with a ready mind engages in the work.

" I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus," Acts xxi. 13. Christ cares not for pressed Soldiers, his are all volunteers: when the Gospel-trumpet sounds, come away, come up hither, immediately they are upon their feet.

2. They endure patiently, taking then: Captain for their example: " When reviled, they revile not again." " In patience possess ye your soub."

3. They endure the hardness of their service courageously: ** They took joyfully the spoiling of their goods," Heb. x.34. ** The wicked flee when none pursue, but the righteous are as bold as a lion," Prov. xxviii. 1. Shall such a man as I fly ? was the saying of a brave Soldier of this Captain's. When Modestns, the emperor's lieutenant, threatened Basil with confiscation of goods, banishment, and death, how courageously did he bear it I ' If you have anything else, threaten it; for these things are nothing.' This was somewhat like that of Paul; notwidistanding bonds, imprisonments, and death were threatened against him, yet saith he, " None of these Uimgs move me, neither account I my life dear unto me," Ac., Acts xx. 24. '* We glory in tribulation," Rom. v. 3.

4. Saints endure hardness constantly; the whole life of a Christian is a time of warfare : till this life be done, his war&re is not done. *' The righteous shall hold on their way, and he that hath clean hands, shall grow stronger and stronger," Job xvii. 9. A Saint must never cease being a Soldier; godliness must be his trade as long as he lives. As Satan will never have done tempting, so he must never cease from resisting his temptations.

5. And then aU thb is done sincerely; he hath holy aims and ends in what he doeth.

XVIII. A good Soldier'spares XVIU. So a Saint, or good Soldier of Jesos none of the enemy, when he hath Christ, spares not one lust: every sin like the such a command given him: and cursed Amalekites, must be put to the sword. He Saul, for not complying with the is no sound Christian, that suffers any sin to abide requirement of God in ^is respect, quietly in his heart or life unmortified. If there be lost Jiis kingdom, viz., in sparing any one darling lust spared, it is a palpable Agag the king, and the fiat of the sign of hypocrisy. Some^nen are ready to ex-

rr

BOOK IT.]

SAnrrs compabed to soldiehs. 9

737

el

MSTAPHOB.

eatfle, when the word of command was ** Qo, smite Amalek, and utterly destroy all that they have» and spare them not; but slay both men and women, infant and suckling, oxen and sheep, camels and asses," &c., 1 Sam. XV. 8.

able by martial law, for a Soldier to lie behind his colours; and death without mercy to depart quite from them.

PA&ALLKIi.

cuse their evil lusts, as Saul did: they will cover their covetous designs under the pretence of doing good, and distributing to the necessities of' the poor; but, alas, this will not do. Obedience is better than sacrifice. A saint must kill all, put all his sins to the sword, or die to them. One sin spared, as Agag was, will exclude thee the kingdom of heaven: '* If ye live after the flesh, ye shall die; but if ye mortify the deeds of the body, ye shall live," Bom. viii. 13.

XIX. A good Soldier will keep XIX. So a good Soldier of Christ will keep with his colours. It is punish- and abide wiUi the banner of truth. The Gospel, saith Ainsworth, in the Saints^ ensign:" And he will lift up an ensign to the people," Ac., Isa. . V. 26. Christ will ksh such as lie behhd. Peter was made to weep Utterly for strayiiig from his colours. And it will be death without mercy to those that quite depart from the truth, and embrace heresy or idolatry. And here let me caution all Christians to take heed, lest they be deceived by their enemies. Satan, like a cunning pirate, sometimes transforms himself into the angel of light; he puts out &lse colours, comes with a seeming banner or ensign of truth; he can make use of Scrip-tare, when it will make for his purpose to deceive.

XX A good Soldier will not XX. So a good Soldier of Jesus Christ will turn his back upon the enemy, not torn his bade to fly from the enemy, or utterly depart from his truth, whatsoever be&l him; such is the bve to the Lord Jesus, and zeal for his glory. And besides, he knows, if he do, the great danger he exposeth his own soul to thereby: for among all the armour that Christians should take unto them, we read of no back-piece; for if they turn their back, they are gone and undone for ever: "If any man draw back, my soul shall have no pleasure in him," Heb. x. 38.

XXI.' So a Saint is carried on with much zeal and courage, by the consideration of the eternal reward he shall receive in the end. This made Moses despise the glory of Egypt, and reiuse to be called the son of Pharaoh's daughter. He saw him who was invisible, and had an eye to the recompenoe of reward, Heb. xi. 26; Christ himself tins way animates his followers, and £uthful Soldiers : I appoint to you a kingdom. " Be you faithful unto death, and I will give you a' crown of life," Rev. iL 10. "I have," saith Paul, "fought the good fight, and finished my course, and kept the fiedth: and henceforth there is laid up for me a crown of righteousness, which God the righteous Judge will give me at that day, and not to me only, but to all them that love his appearing, 2 Tim. iv. 7, 8.

XXII. Some Soldiers of an ar- XXII. So Christ sometimes calls forth one of my are now and then singled out his spiritual army, to engage the enemy alone,

and as a champion of the truth, to sacnfice his life in the behalf of it What greater honour can be conferred upon a Christian than this? Such a champion was St Stephen, Antipas, &c., who were brave men, saints of undaunted courage and resolution; *' who loved not their lives unto death," Acts vii., Bev. ii. 13.

to the dishonour of his captain; though his life be in danger, he will not fly nor cowardly bebray his trust.

XXI. A Soldier is greatly animated and encouraged in all his encounters and shutp conflicts with the enemy, by considering the reward and honour he shall receive, if he manfully hold out, and gets the victory.

as champions, to engage an enemy alone. Though every champion be a Soldier, yet every Soldier is not a champion. A captain will not chose any soldier to this work, but such only as he knows are men of courage and experience, &c.

MBTAPHOB.

I. No earthly Soldiers know what the event or issue of their wars will be; they cannot tell whether they shall over-

DISPABITT.

I. But a true Christian knows, and is as* sured that he shall overcome, and obtain the victory. He fights not^at an uncertainy, the issue of the war being made known unto him by

HETAPHOB* DISPABtTT.

come, and get the victory, or Christ in his Word. And although a Christian

• not; though they be ever so ta may sometimes doubt of the truth of his own

liant and courageous in their ser sincerity; yet bemg sincere, he doth not doubt of

vice, and faithful and true to their obtaining the conquest, captain and leader.

II. Earthly Soldiers many times II. But Christ's Soldiers never engage their lose their limbs and precious lives in enemies to the loss of limbs or life itself in his fight; and it is not in the power cause, but he can restore it with great advan-of the wisest captain in the world, tage. " He that loveth his life, shall lose it; bat to repair or make up that loss he that hateth his life in this world, shaU keep it again. unto life eternal," John xii. 25.

III. Soldiers are armed with III. But Saints fight with spiritual weapons, carnal weapons, and fight with and not only with men like themselves, but with men like themselves, and yet many the devil, and his infernal crew; and yet through times are overcome, and lose the Christ their Captain they get the victory. "For victory. the weapons of our warfare are not carnal, but

mighty ttirough God," &c, " For we wrestle not against flesh and blood, but against principalities and powers," &c., Eph. vi. 12, 2 Cor. x. 4.

INFEBENCES.

Those things being so, let all true Christians take heart, and be valiant, and fear not the iace of enemies.

1. Consider the worth and dignity of your Captain. Christians have the best Captain and Leader in the world.

(1.) He is of a most honourable extraction, of a most high and noble descent, the heir of all things, the Father's first-bom, the express image of his person: he is King of kings, and Lord of lords; and he is, saith one. Generalissimo of all his majesty's forces in heaven and earth.

(2.) Consider his strcnsrth and valour: Lu Lutli an omnipotent arm, and is of a most valiant, undaunted, courageuus, and heroic Spirit. What was Samson, Gideon, David, Alexander, Julius Cssar, Scanderbeg, or any other mighty warrior, to the Lord Jesus ? This is he who cuts in pieces the gates of brass, and breaks asunder the bars of iron ; that hath the keys of death and hell; that slew Kahab; and wounded the dragon; who is terrible to the kings of the earth, and will come upon princes as upon mortar. This is he that is the terror of devils, the dread of mortals, who will make other captains tremble, and cry out to the rocks and mountains to hide them in the day of his wrath, Isa. 11.9.

(3.) Consider his wisdom. His skill and policy far exceed the craft and subtlety of all the machiavellian politicians in the world. He knows how to assault and harm his enemies, and to carry on, and bring off, to preserve and defend his people, and faithful Soldiers. Let men and devils be ever so skilful and politic, Christ knows how to outwit them, and over-reach them all. He knows where all their mines are digged, where all their forces and ambuscades do lie: he knows their plot, and how laid this day against his interest. Gospel, and covenant-people, in this and other nations. He knows how to confound them, and catch them in their own craftiness, and to bring them to shame. He is wonderful in counsel, and mighty in working. He hath an omniscient eye, as well as an omnipotent hand. He makes his countermines, and blows them up, or burieth them in the pit they have digged. He outshoots the devil and the wicked in their own bow. He will bring down the beast, and whore, and all their abettors, and make them ashamed of their hope. Mark the issue of this present dispensation. See Captain, and God a man of War.

2. Consider the excellency of your cause, which is just and righteous.

3. The goodness of your call, against which nothing can be objected.

4. For your further encouragement, consider the strength of your fortifications: they are all impregnable, and impenetrable, of most invincible strength. Your outworks, your walls, your bulwarks, your forts, and towers, all your defence is admirable. " The name of the Lord is a strong tower." " Salvation will God appoint for walls and bulwarks," Prov. xviii. 10, Isa. xxvi. 1. 0 how formidable and terrible are the attributes and threat-enings of God to his enemies!

5. Consider. Though your number be the fewest, yet your side is the strongest; God is for us, and on our side: *' With them is the arm of flesh, but with us the Lord our God, to fight for us." How many, said Antigonor, will you reckon me for ? Poor mortal 1 How many then may we reckon God, Christ, the Holy Ghost, for ? The whole Trinity is engaged for us.

6. Consider. Though your service be hard, and conflict sharp, yet it will be short It is but a little while, and your enemy shall trouble you no more. " Our light afflictions, which are but for a moment," &c., 2 Cor. iv. 17.

7. Consider. The devils, and all other enemies, though ever so potent, cruel, and mali* cious, yet they are all conquered and spoiled: '* Having spoiled principalities and powers, he made a show of them openly, triumphing over them in it,'' Col. ii. 15. The Romans were wont in a triumphant manner to carry those they had conquered about with them, and to brandish their swords, and display their colours, and carry their arms in open view, as trophies and emblems of victory: so the Lord Jesus, having conquered Satan, and the powers of hell, rode as it were in triumph through their kingdom, the air, and made a show of them openly, as a glorious victor. 2. Agsun, the world is subdued; " Be of good cheer," saith Christ, " I have overcome the world,*' John xvi. 33. And we through him are hereby made more than conquerors. Come tribulation, distress, persecution, &c., with all their blackness, darkness, threats, and terror; what will they do ? *' Who shall separate us from the love of Christ ?" or hinder us of eternal life. 3. Death is subdued, Christ hath got the victory over that. What joy and comfort is tlus to believers, to hear that all their enemies are conquered; your Captain-general hath broken them all to pieces, Rom. viiL 35.

8. The enemy cannot hurt you; the worst yon can meet with will work for your good, Rom. viii. 28.

9. Consider. Though you meet with hard things, Christ can and will make them easy to you. All your wounds he can heal, and all your broken bones he can set The more you suffer for Christ, the greater your reward will be.

10. Consider what great and glorious pay you shall have in the end. Is not a long* dom, a crown of glory, that fadeth not away, worth fighting and striving for ?

11. Look to Christ, remember what he hath done and sufliBred for you; and consider what many samts have endured for his sake before you, that were most precious in God's sight. Is it not better to suflerliere, than to suffer in hell ? What is the pain and sorrow of the godly in this life, to the everlasting pains and torments of the damned in the world to come ? Get much faith, and provide yourselves with all your armour, and the right use of it, the nature of which is opened under the fifth head. Get your hearts loose fii^m the world: '' No man that warreth, entangleth himself with the afiaus of this life," 2 Tim. it 4. Labour for mudh love to God. It was a notable saying of Mr. Bland the martyr, when he was at the stake: " This death," saith he," is more dear to me than thousands of gold and silver; such love, 0 Lord, hast thou laid up in my breast, that I hunger for thee." Take heed you consult not with carnal reason: rely wholly i:q)on Christ', and never consult thy i^resent strength with thy future sufierings. Take heed you do not overvalue your lives. Alas! you cannot live long; what if you die a little sooner than you might do according to the course of nature ? Also consider, is it not better if God call you to it, to glorify him by dying, than to die otherwise ? Remember, you are not your own; let God therefore make what improvement of you he pleases.

Lastly; pray continually, pray always, for this is the way to overcome. Prayer hath, done wonderfully. And this is one great thing that is enjoined on the Christian Soldier.

*' Praying always toiih all prayer and supplication, in the Spirit, and watching ihereunUf with aU perseverance, and supplication for dU saints^ and for me," &c., Eph. vi. 18.

Here are two things to be noted:—^

I. A duty enjoined, prayer.

II. Blessed directions about it, viz.,

1. The time—always.

2* The kinds—all prayer and supplication.

8 bS

8. How, viz. (1.) In the Spirit. (2.) With diligence. (3.) Constantly. 4. For whom; (1.) For all Saints. (2.) More particularly for the preachers of the GospeL

Note. Soldiers of Christ ought to pray, to be much in prayer, to pray always, to pray in the Spirit, to pray for themselves, and to pray for others dso.

First; though we are to pray aIw^ys: yet there are some special times for this duty. Prayer is twofold, 1. Ordinary. 2. Extraordinary. We must in some seasons more especially be at this duty, to pray hard, to pray mightily, &c.

Quest What is meant by praying always ?

Answ. 1. It is as much as to say," Pray in every thing," according to that word, Phil, iv. 6, " In every thing, by prayer and supplication, let your lequests be made known to the Lord.'* Some pray in nothing they do. " In all thy ways acknowledge him."

2. In all conditions, in a full state, in a naked state, in poverty, in plenty, in sickness, in health, in prosperity, and in adversity.

3. For every tiling we need, for spirituals, for temporals, so far as God seeth them good f^r us.

4. Daily, frequently, morning, and evening. David said to Mephibosheth, ** Thou shalt eat bread at my table continually," 2 Sam. it. 7. He cannot mean, thou shalt do nothing but eat, he would not have him to be such a cormorant, but commonly, every day, &c.

5. To have a heart always for this duty, to be always fit and ready for this sacred (ordinance.

Quest What are those special times and seasons for prayer? or when is extraordinary prayer to be made ?

AnsW. 1. When a Saint hath any great work to do for God, or eminent business and service for his church. See Nehem. i. 5, Acts iv. 2, 9. When Abraham's servant had special work to do for his master, he was much in prayer.

2. When a Saint is in the dark conconi'n'/ my one truth of God, and cannot get satisfaction, then it is a time for extraordiuaiy ^^»yev. When Daniel was at a loss about the time of deliverance uui of ca^.tivity, how much did he give himself to prayer, Dan. ix. 1,

2, 3, &c.

3. Wlien a gracious soul is under any sore and grievous nHliction. David in his distress and affliction cried mightily to God. *' Is any afflicted ? let him pray;" that is, let him him be more abundantly in that duty, James v. 13.

4. When sin abounds, or in a day of great rebuke and blasphemy, when hell seems to be let loose, or the flood-gates of wickedness opened wide in a nation, then it is a time for the godly to be much in prayer, Jer. xiv. 19, Isa. xxxvii. 23.

5. In times of great distress upon the church; when the danger is imminent, as at this day; this is a tune for extraordinary prayer. See lea. xxii. When many nations came up against Judah, then Jehoshaphat cried mightily to heaven, 2 Chron. xx. 12. When Haman plotted to destroy all the Jews, and cut off Israel at once, and the writings were sealed and sent forth, then Esther and the godly ones prayed mightily. Thus did Jacob, when his brother was coming to meet him, fearing he would cut off the mother with the child; how did he then wrestle with God! Gen. xxxii.

6. In times of temptation. When Christ was assaulted, and his hour was come, he prayed hard, he spent a whole night in prayer, 1/ *tt. xxvi. 44. And what saith he to his disciples ? " Watch and pray, that ye enter not into temptation," verse 41. When Paul had that thorn in the flesh, the messenger of Satan to buffet him, he besought the Lord thrice, that it might depart from him, 2 Cor. xii. 8. That three times, as some conclude, might be threescore times.

7. Lastly; in a time of great expectation, when great things are near, and much looked for. When Daniel expected great things, understanding by books, deliverance to the church was at hand, he set himself to seek God, Dan. ix. 2, 3.

Secondly; Consider, prayer is a great ordinance. And that doth iq>pear,

1. In respect of God; it gives him the (^ory of three great attributes.

(1.) Of his omnisciency: We hereby acknowledge, that he knows our wants and

necessities. *' All my desires are jbefore thee, and my groanings are not hid from thee/* Psal. xxxviii. 9.

(2.) His omnipotency. We acknowledge, in onr crying to God, and relying upon him in this duty, that he is able to help us and supply all our wants.

(3.) It gives him the glory of his goodness: " 0 thou that hearest prayer." A Saint knows, and confesseth hereby, if he pray aright, that God is willing and ready to help and save him.

2. Prayer is a great ordinance, if we consider the power and prevalency of it. Luther ascribed to prayer a kind of omnipotency. It hath prevailed over fire, water, and earth. It hath stopped the sun in its course. It hath prevailed over evil angels, it hath cast the devil out, and broken his kingdom down. It hath had power over the good angels, as appears in the case of Elisha; it fetched them from heaven to be his guard and protection, 2 Kings vi. 16. 17. Nay, it hath prevailed with Christ himself, the Angel of the covenant, as appeared in Jacob's case. " As a Prince, thou hast wrestled with God, and hast prevailed." It hath healed the uck, raided the dead, stopped the lion's mouth, and hath subdued and put to flight the armies of aliens; hath opened the prison doors, and broken in pieces chains, gates, and bars of iron and brass, Heb. xi. There is none of the battering rams, or artillery of heU, can stand against it. It is like an engine^ as one observes, that makes the persecutors tremble; and woe to them that are the buts and marks that it is levelled at, when it is fired with the fire of the Spirit, and discharged in the strength of fedth. It is said, Mary Queen of Scots dreaded more the prayers of Mr. Knox, than an army of twenty thousand men; she had more cause, than an army of ten hundred thousand. It is said of the witnesses, that" They have power to shut heaven, that it rain not in the days of their prophecy; and have power over waters, to turn them into blood, and to smite the earth with plagues, as often as they will," Rev. xi. 6. How do they do this, but by prayer ?

3. That prayer is a great ordinance, will appear, if we consider the promises made to it, PsaL L 15, Matt. xxi. 22, Job xv. 7.

4. That it is a great ordinance, will appear, if we consider how it co-works with all other ordinances and duties, to make them effectual, whether moral or evangelical. Every thing is sanctified by the word of God and prayer.

5. That prayer is a great ordinance, doth appear by the influences it hath over all out graces. (1.) It is the means for getting grace; hereby a Soldier of Christ obtains his armour. (2.) And for the increase of grace, in order to the acting of it. (3.) For the evidencing of grace. It is that which brings the soul into God's presence, and fills it with, divine joy and peace in believing.

6. It is the divine breath of the soul;' can a man live longer than he breathes ? A Saint dies, when he quite ceaseth praying.

Quest. What hinders or obstructs the answer of the saint's prayer ?

Answ. (1.) When we pray not according to God's will; God's will must be the rule of our prayers. ** And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us," 1 John' v. 14.

2. When the end or aim of a man is not right: *' Ye ask and receive not, because ye ask amiss, that ye may consume it on your lusts," Jam. iv. 3.

3. When we pray not in faith; unbelief hinders the answer of prayer. ** But let him ask in faith, nothing wavering," Jam. i. 6, &c.

4. When endeavours after the things we want, are not joined with our prayers. As we have a mouth to beg, we must have a hand to work, Psal. xxvii. 4.

5. When any one sin resteth in the bosom unrepented of. " If I regard iniquity in my heart, the Lord will not hear me," &c., Psal. Ixvi. 18.

6. When we are not fervent. Prayer must be with affection unto God.

7. When we pray not in spirit. Our spirits must pray; and not only so, but if the Spirit of God do not act and assist our spirits, our prayers will not prevail.

8. When we are not constant in the duty. We must be importunate and constant, pray always, and not faint, if we would have our prayers heard, Luke xviil 1.

9. When we come not to God in the name of Christ, the door is shut. We must ask in Christ's name, and come to God by him, if we would be heard and accepted by him.

THE CELESTIAL RACE, OR. THE SAINTS COMPARED

TO RUNNERS.

** Know ye nd, that they which run in a Race run aU, but one receiveth the prize ; so run

thai ye may obtain^'* 1 Cor. ix. 24. '* Let U8 lay aside every weight, and the sin which doth so easUy beset us ; and lot us

rkn with patience the Race that is set before us/' Heb. xii. 1.

CimiSTiANiTY, or the life of a Christian, is in these Scriptures compared to a Race. ** So run that ye may obtain/' A Christian is compared to a man that runs a Race.

What sort of Race the apostle principally alludes to, is not, as we conceive, so material; besides, many worthy men do not agree about it, some being subject to think the apostle alludes to the Olympic games. We shall therefore run the parallel, with respect to such things concerning a Race, which all generally agree in.

■ To run, is variously taken in Scripture. 1. To break through, Psal. xvm. 29. 2. To strive with the greatest speed and celerity, or to make haste, Prov. i. 16, 2 Kings iv. 22. 3. Eagerly in Mfection to be carried after, 1 Pet. iv. 4 4. To pass^thout let, PsaL czlviL 15. 5. To labour with earnestness. 6. To go forward. Gal. v. 1.

METAPHOB. PABALLEL.

I. A man that runs in a Race, I. So a Christian ought to take givat care how he takes gieat care to being welL It begins or sets out in the Race towards eternal life behoves him to be exact in his setting 1. In respect of time, it behoveth him to set oat out 1. In respect of time, early enough; he must not defer the great con-2. In respect of place; he observes cemment of 1^ soul; delays are dangerous." Seek the place from whence he must the Lord whilst he may be found, call upon him b^ to run. A little time lost whilst he is near," Isa. Iv. 6. " I love them that at the beginning of a Race is dan- love me, and they that seek me early, shall find me,*' gerous. Prov. viii. 17. " Behold, now is the accepted

time; behold, now is the day of salvation!" 2 Cor. vi. 2. Some men begin too late, they mind not the call of God. '* To- day if ye will hear his voice, harden not your hearts." " Because I have called, and ye have refused. &c. I also will laugh at your calamity. Then they shall call upon me, but I will not answer,'^' Ptov. L 24, 28. 1. They ought to observe the place from which they must depart. He that would go to Ziou, must leave Babylon; as he would go to Zoar, so he must depart out of Sodom. He must leave the way of sin, yea, all the evil courses, customs, traditions, and inventions of men: *' Ye did run well," Ac.

n. A man that runs in a Race, H. So a Christian ought to know the way to OQght to know the way well which salvation, to be wellinstmcted in the path of eter-he IS to run; if the path be not plain nal life. Christis the Way: « No man, (saith he,) before him, he is not like to win the ' cometh unto the Father, but by me," John xiv. 6. prize. " There is no other name under heaven given,

whereby we must be saved," Acts iv. 12. 1. Christ is tlie Way, as a Priest, who offered himself up as a sacrifice to God for us, to atone and make peace between the Father and us. 2. Christ is the way as a King, who hath appointed us laws and ordinances, which we must obey and follow, to manifest our subjection unto him, '* I will run the way of thy commandments," Psal. cxix. 32. 3. As a Prophet, who hath laid down aU rules and heavenly directions necessary for us in matters of faith and practice, whom we must bear in all things. 4. Christ is the Way, in that holy example he hath left, that we should follow hu steps. A saint observes the vety footsteps of Christ, and of the primitive church; he sees the good old way plain before him, as it is recorded in holy Scripture, and thereby knoweth which way to steer his course. AcU u. 23,1 Pet. ii. 21.

III. A man that runs in a Race, HI. So a man that would set out in the spiritual must see to put himself in a fit equi- Race, or in a speedy oourse towards salvation, must page. He puts off his n^jer cast off the rags of his own righteoiwness.

METAPHOR. PABALIiEli.

clothes, and gets meet and neces- and put on the righteousness of Jesus Christ by sary garments for the purpose: be- faith; for that garment, with the garment of cause the clothes that a man usually holiness and humility, is only necessary, and mu9t wears, would much encumber him in be put on by all that run the Bace set before his running. them, so as to obtain the prize, Bom. xiii. 14.

lY. A man that would run in a lY, So a Christian that would run in this hea* Bace, so as to obtain the prize, must yenly Kace, must cast off every spiritual weight, lay aside all weights whatsoever; This the apostle directly counsels the Saints to do; for all know, that if a man have a '' Let us lay aside every weight, and the sin that weight or burden on him, it will doth so easily beset us, and let us run with pa-greatly hinder or obstruct him in his tience the Bace set before us,"' Heb. zii. 1. Now running: nay, if he do not cast it off these weights are, 1. The inordinate affections, it will soon cause him to be weary, Our hearts must not be set upon things below, and faint in the way. not inordmately upon father or mother, son or

daughter, house or land; for he whose heart runs out in a c<lvetous manner after the world as the prophet shows, is like a man that is laden with thick clay, Hab. ii. '6. It is impossible for a man to run this Bace with the world upon his back. What was it that weighed down the young man in the Gospel, that came running to Christ, who seemed to be in a full speed towards eternal life ? Was it not the inordinate love to the world ? 2. Sin: sin is a weight: '' That sin that doth so easily beset us." Some understand, the sin of un* belief is meant hereby; others, a man's constitutional sin, or the sin of his nature, that which he is most easily overtaken with, whether it be pride, passion, &c. Sin, yea, every sin must be cast off, take it how you will, though I rather adhere to the latter, if a man would so run as to obtain; for nothing like guilt tends to make a Christian grow weary and faint in his mind.

Y. A man that would run so as Y. So a Christian must take heed he be not to obtain the prize, must not be over- overcharged in a spiritual sense; there is a spi-charged Yfith inordinate eating and ritual sense: there is spiritual gluttony and drunk-drinking ; for experience shows how enness spoken of in Scripture. Hence saith our that unfits a man for running a Bace, Saviour, *' Take heed to ourselves, lest at any or for any other enterprize whatever, time your hearts be overcharged with surfeiting. And a man that striveth for mastery drunkenness, and the cares of this life, and so that is temperate in all things. day come upon you unawares," Luke xxii. 34.

What is meant by surfeiting, drunkenness, &c., but all kind of loose living, 1 Thess. v. 7. Wanton riotousness, excessive delight in, or desire after the pleasures of this world. &c. Or on the other hand, being overwhelmed, and sorely afflicted or perplexed with inordinate cares about earthly matters ? All these things must be avoided by those, who would run the spiritual Bace so as to obtain the prize.

YL A man that would run in a YI. So a Christian must run with speed, he Bace, so as to obtain the prize, must must be very diligent, swift-footed, which is sig-see he doth not lessen his pace; he nified by running; and also he must be even in must run swiftly, and run constantly; his course. He must not be like the Galatians, if he loiter, or grow careless, and Gal. v. 7, only run well for a time, but continue idle, no wonder it he lose the prize, always to the end the same pace, L e., keep in a

constant course of godly zeal and holiness, accord* ing to that of the aposUe, '' We desire that every one of you do show the same diligence, to the full assurance of hope to the end," Heb. vi. 11. Some men seem very zealous in a fit, they are all on a flame, as it were, none more forward and lively in God's ways, and in his holy worship, that Uiey; but on a sudden oftentimes, as hath been observed, they flag, and grow weary. It may be as the proverb is, a zealous apprentice, a lukewarm journeyman, and a quite cold master. Yll. A man that would run so as YII. So a Christian, that runs the heavenly to obtain the prize, ought to be strong Bace, ought to labour after spiritual strength : and healthy. A distempered person, " Be strong in the Lord, and in the power of his or one that falls sick in the way, might,'' Eph. vi. 10. " Thou, therefore, my son, is not. likely to obtain the prize; be strong in the grace that is in Christ Jesus," a consumptive man, or one thai h&th 2 Tim. ii. 1. Distempers are as apt to seize upon

METAPHOB. PARALIEL.

feeble knees, or a distempered heart, the soul as upon the body, viz., the tympany of is not likely to hold out. pride, the fever of passion, the trembling of the

heart through slavish fear, the stone of a hard

heart, the spiritual consumption, or decay of grace ; want of breath, difficulty in breathing out constant and fervent prayers and desires to God, or any other decay of the inward man, or disease of the soull If any of these seize upon a Christian, in his course to eternal life, without speedy cure, they will cause him to faint, and fiall short of the blessed prize.

YIII. A man that runs in a Race, YIII. So that Christian that falleth lame, in a if he fall lame in the way, is not spiritual sense, in the Race to glory, is in danger likely to obtam the prize. of miscarrying. " Make straight paths for your

feet, lest that which is lame be turned out of the way, but rather let it be healed," Heb. xii. 13. Some by lameness understand want of sincerity, when there is a work upon one faculty of the soul, and not upon another; i. e., when the consiesce is awakened, and the understanding somewhat ezUightened, and yet the will and affection is for sin and the world. This man is lame, he is no sound man, he goes limping: he will not run long, as he runs not welL Others by lameness understand more directly, a wavering mind about some main truths of the Gospel, or about the public and visible owning and profession of Christ and the Gospel, in respect of those truths that are most opposed by men, in the day and generation in which we live. Some are like those in the prophet Elijah's time, they halt between two opinions, stand wavering between God and Baal, and know not which to cleave to, whether to the Protestant, or Popish religion, 1 Kings zviii. 21. Now th)Bse are lame professors; they are corrupt, or not sincere; they will not, unless healed, hold out to the end of the Race, but be turned out of the way.

IX* A man that meets with bad IX. Sowhena Christian meets withhard things, way in running a Race, is thereby or passeth through great difficulties in his way to many times hard put to it, and in heaven, he is much put to it, viz., when he is danger of losing the prize. As when forced to mount the hill of opposition, and pass he is forced to run up-hill a great over the stile of carnal reason, and through the while together, or meets with a i;pugh perilous lane of persecution, and valley of the and untrodden path, or is fain to run shadow of death; " Being accounted all the day through a deep mure, or a very .dirty long as a sheep for the sl»ighter," Psal. xliv. 22, lane; this tries his strength, courage, He then is tried to purpose. Many that have set and resolution. out heaven¥rards in a day of peace and prosperity,

have in a time of tribulation and persecution grown weary, or bemg offended, have Men away. Matt. xiiL 21.

X. Men that run in a Race, have X. So the Saints of God have many and emi-many spectators, who stead&stly look nent spectators, who stedfastly look upon them, upon them, to see how they run, and with great expectation, to see how they behave who will wm; some hoping one will themselves, whilst they run the celestial Race, viz., gain the prize, and others hoping the God the Father, the Lord Jesus Christ, and the same ftan will lose it. Holy Spirit, the one Almighty and eternal God.

Yea, and all the holy angels, on the same side, behold them with great elumestness, hoping they will hold out to the end, and obtain the crown of everlasting glory, and to that purpose help and encourage them in their course. On the other side, there are all the de\ils, or wicked angels, who have their eyes upon them for evil, who do not only hope and long to see them grow weary and foint in their minds, but also strive, as mudi as in them lies, to hinder and resist them in their Race, so that they may lose the prize, Zech. iii. 1, 2.

XI. Some men run a great while, XI. So some professors seem to run well, to be and afterwards grow weary, and slack zealous for God and religion a great while, it may their pace, nay, quite ^ve over run- be for many years together; but when trouble ning, and so lose the prize. arises, or temptation seizes upon them, they grow

weaiy, and indifferent about these matters, and, with Demas, cleave to this present evil world, and 80 tnm with the dog to his vomit again, and lose eternal life.

XII. Some men that have run XII. So the Saints of God, who run this hea-in a Race, have run for a great venly Race, run for a great prize^ viz., a crown

BOOK IV.]

SAINTS COMPABSD TO BUHKEBS.

745

MSTAPHOB.

PABALLBX.

prize, yea, for a crown, as some have observed, and when they have won it, have been praised exceed-ingly, it being esteemed a mighty honour; it hath not only eniidied them, bat been to their great renown and gioiy.

of glory. '* And every man that striveth for the mastery, is temperate in all things: Now they do it to obtain a corruptible crown, but we an incorruptible," 1 Cor. ix. 25. "Be thou flEdthM unto death, and I will give thee a crown of life," Eev. ii. 10. '* I have," saith Paul, ** fought the good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which God the righteous Judge will give me at that day, and not to me only, but unto all them also that love his appearing," 2 Tim. iv. 7, 8. This prize will not only enrich the soul that obtains it, but raise his renown and glory to eternity. He shall be honoured of all, nay, he is the man whom the King delights to honour: *' They shall sit down with Christ on his throne," &c., Rev. iii. 21.

XIII. The man that runs, who XIII. So a true Christian, who resolves for resolves to win the prize, breaks heaven, he makes haste, he breaks through all

difficulties, and regards not the golden balls Satan throws in his path, viz., none of the vain allurements of this world, but with his uttermost strength, celerity, and eagerness of afiection, press-eth forward. *' I press towards the mark," ^., Phil. iii. 14. " He strives to enter in at the strait gate," Matt. vii. 18. He strives against Satan, against the world, against sin, strives in hearing, in praying, being greatly animated and enooun^d thus to do, by seeing him who is invisible, to the natural eye, and by having a sight of the excellent reward, or that glorious crown and kingdom he knows he shidl receive, when he comes to the end of the Bace, Heb. xl

through all difficulties, will not regard any vain allurements, but presses on with his utmost strength, celerity and speed imaginable; the thoughts of the rich prize animating his mind, and prompting him on so to do.

KBTAPHOB.

I. Some men in running a Bace do their best; they do whatever in them lieth to obtain the prize, but nevertheless lose it.

n. Many run in a Eaee, but one only obtains the prize.

niSPABITT.

I. But now a Christian, whoever he be, that doth his best, does what he can in all uprightness of heart, to believe, to dose in with Christ, to love, serve, and obey him, shall never miss of eternal life, John x. 2, Rom. viii. 1. Never was any man <kunned, saith a worthy minuter, that did what he could to be saved.

II. But though thousands run in this spiritual Race, yet they may all obtain the prize.

INFEBBNCBS.

I. We may infer from hence, that the work and business of a Christian is hard and difficult; heaven is not obtained without running, wrestling, striving, warring, Ac,

II. That many professors, who set out heaven-ward, and run well a litUe while, are not like notwithstanding to obtain eternal life; it is only he that endureth to the end that shall be saved. Matt. xxiv. 13.

m. It may also inform us what the reason is, that so many persons faint or grow weary in this spiritual Race. (1.) Their weights which they have upon them may occasion it Or, (2.) The way being bad, or up-hill. (3.) Their not being temperate in all things. (4.) Their being diseased or lame. (5.) Satan beguiling them with his golden balls. (6.) They being not thoroughly affected with the worth of that glorious prize they run for. (7.) By means of their trusting in their own strength, &c. (8.) Their growing lazy, loving present ease, &c. (9.) And lastly, which is the sum of sdl, their not being truly converted, never effectually wrought upon by the Spirit of grace.

lY. It may serve to stir us all up to the greatest dihgence imaginable, to the end. Whalsoever we meet with in the way, heaven ^ make amends for sSl,

SAINTS COMPABED TO SALT.

** Ye are the Salt of ifie earth; but if the Salt have lost it3 savour, wherewith shall it be salted f // is henceforth good for nothing, but to he cast out, and trodden under foot of men," Matt. v. 13.

Believebs, as well as ministers, are called by our SavioTxr the Salt of the earth; for Christ preached this sermon not only to his apostles, but to aU the disciples; it is not ap* propriated to ministers alone, but to all believers.

Why the godly are and may be compared to Salt, is briefly opened in the following parallel.

METAPHOR. PABALLSL.

I. Salt is very profitable, it I. So the godly are most profitable in all the keeps and preserves meat from earth. (1.) They keep the world from being pntrifying, which would soon totally corrupted by evil and pestilent errors and stink, corrupt, and perish, was it heresy. (2.) From being spoiled by profaneness not for it. *'Salt," as one saith, and hellish debauchery. They, by their holy *' 18 the blossom of nature, it is lives, doctrine, and gracious deportment, put a mingled with all mixed bodies, and check to the overspreading wickedness of those preserves them from corruption." places where they live. The* world would soon

grow much worse than it is, were it not for the saints and people of God; it would stink, and be 80 abominable in God's sight, that he would not endure it any longer. And besides, God many times spares a people, &mily, and nation* for the sake of the righteous who dwell among them. The godly are the interest of people and nations, as it is elsewhere shown. Had there been but a little more of this spiritual Salt in Sodom, viz. but ten righteous ones, it might have contmued to this day. *' And he said, 0 let not the Lord be angry, and I will speak yet but this once, peradventnre there shall be ten found there," &c. " And he said, I will not destroy it for ten's sake," Gen. xviii. 32. Nay, though there was scarce ever a godly soul in it, but righteous Lot; yet what said the angel ? " Haste thee, escape thither, for I cannot do any thing till thou be come thither," Gen. xix. 22. As Zoar was saved for Lot's sake, so Sodom could not be set on fire, till he was out of it. And was not Joseph the interest of Potiphar's house ? Was not his master blessed for his sake ? And was not Laban, and what he had, blessed for Jacob's sake ? And was not the whole house of Israel and Judah preserved and saved from utter ruin, for the sake of a holy remnant that was among them ? ** £xcept the Lord of Hosts had left us a very small remnant, we should have been as Sodom, and been like unto Gomonah/' Isa. i. 9.

II. Salt draws putrifying hu- II. So gracious Christians, by their doctrine mours out of meat; it is of a purg- and holy example, and in particular, preachers, ing and cleansing quality. draw out rottenness and filth from the hearts and

tongues of men.

III. Salt seasons meat, and makes HI. The godly Christian by his wisdom seasons it savoury. the minds of good men. Hence sapienta is derived a sapare from savour. The Latins express

wise and witty speeches, pleasant discourse, a good grace in speaking, and Salt, by the same word. This agrees with that of the apostle: '' Let your speech be always with grace, seasoned with Salt, that ye may know how to answer every man," Col. iv. 6.

IV. Salt is 6f a hot and fiery IY. So Christ's disciples are by the Spirit nature ; being cast into' the fire, made hot, fervent, and zealous for God, and his it sparkles, and bums furiously. truth; yet this heat should be mingled with discretion, lest they fly out, as those did who called for fire from heaven, Luke ix. 54.

Y. Salt stirs up thirst. Y. So the good example of Christians sdn

up others to thirst after Christ, and heavenly

things. We should not so much look for examples from others, as give examples ourselves.

YI. Salt makes meat fit for food, YL So by the Salt of a holy conversation, or

HETAPH0B. PARALLEL.

and meet to be received by such a good life, in them that preach and profess the as want it. Gospel, the word becomes fit to be received.

This makes it relish, and this way a preacher or professor may be said to season his own doctrine. And on the other hand, how unsavoury doth that good doctrine seem to be, and what little relish is there in it, that is preached by an unholy and unsanctified person ? Rom. n. 21 —24.

Vn. Salt may lose its savour, and YII. So professors, if they lose their savour, if become good for nothing, but to they become.vam, vicious, and carnal in their be trodden under feet of men. conversations, what are they good for ? A Christ-It is not fit for the land, nor yet tian to turn an apostate; he that seemed once sa* for the dunghill, but men cast it voury and serious in his words and behaviour, to out. Naturalists tell us, that Salt become filthy, unclean, proud, ambitious, covet« having lost its savour, being laid ous, ike., is one of the worst of the men; such are fit upon land, it causeth barrenness. for nothing but U> be cast into hell. Of these the

apostle speaks. " It is impossible to renew them again by repentance," &c. Heb. vi. 4, 5, 6. Unsavoury professors, and wicked apostates tend to make the Church barren; they hinder the increase thereof.

INFEBENGE8.

I. How unsavoury is the world! Sinners by nature are loathesome and stinking in God's sight: ** Th^ throats are like open sepulchres," Bom. iii. 13.

II. It shows, Saints their duty, which is to season others. They should season the place, town, family where they live: (1.) By good doctrine. (2.) By a good conversation. (3.) By good counsel. Jacob told his sons, Simeon and Levi, by their slaying the Sichemites, ** They made him to stink among the inhabitants of the land," Gen. zxxiv. 30. The speech, as weU as the practice of Christians, should be a seasoning and savoury pattern, that it may administer grace to the hearers, and observers thereof.

in. 0 let it stir up every Christian, as weU preachers as others, to be savoury! How can we season others, if the Salt have lost its savour ? Take heed of scandalous sins. (1.) By these the name of the Lord is blas^emed, Ezek. xxxvi. 20, Bom. ii. 24. (2.) BeU-gion brought to contempt and reproach. (3.) The hearts of all sincere ones greatly grieved. (4.) The conversion of sinners hindered. (5.) Men's damnation furthered. Hence saith Christ, '* Woe be to the world because of offences."

But on the other hand, (1.) A holy and savoury life makes a man lift up his head with tduch boldness, though reproached: '* Whose ox have I taken, or whose ass 7 Or of whose hands have I received a bribe." 1 Sam. xii. 3. (2.) It tends to stop the mouths of the wicked, 1 Pet. iii. 16. (3.) It is many times not only a means of conviction, but conversion of others: nay, and of such as will not be won by the word, 1 Pet. iii. I.

IY. If Saints are the Salt of the earth, and interest of nations, it shows the folly of those vricked men, that strive to root them up, and turn ihem out of the world.

V. Lastly, It may caution all that profess the Gospel, against apostacy. " Bemem-ber Lot's wife," Luke xivi. 23. She for not being savoury, or for looking back, was tamed into a pillar of Salt, nay, and into a standing pillar, &c.. Gen. xix, 26, May not one reason of it be this, viz., to show, that that very example of God's severity upon her, might serve, or be sufficient to season all Christians, to the end of the world, against apo8« tacy, or looking back ?

SAINTS COMPABED TO MEBCHANTS.

** Again^ the kivgdom of heaven is like unto a Merchant-man, seeking goodtg pearls, who when he had found one pearl of great price,*^ &c., Matt. xiii. 45, 46.

SIMILE. PA&ALLEL.

1. A Merchant is a great dealer I. A true Christian is a great dealer in the in the things of the world. things of heaven ; his affections are set upon

those thing that are above, where Christ sitteth at the right hand of God, Col. iii. I.

SAINTS COMPABED TO MERCEANTS*

[book ir.

SIMILE.

n. The best and greatest Merchants trade and deal in the richest and choicest things on earth, viz., jewels, pearls, &c.

m. Merchants in their first trading are not so skilful in their merchandize, as they are afterwards, when by commerdng with other Merchants, they have -found out the true worth of their merchandize, and the manner of their dealmgs.

IV. Merchants are most careful of their concerns, when thpy have met with some loss; then they begin to fear they shall be undone, if such losses increase upon them.

Y. Merchants that deal in precious stones, are very careful lest they should be deceived with counterfeit stones, which are very like the true ones.

VL Merchants trade to foreign parts or countries; their chief oonoems come from thence, whereby they grow rich.

Vn. Merchants have correspondents in those countries to which they trade, who receive their merchandize which they send, and make returns of more gsunfiil things.

godly sorrow, and return the oil of joy. Yin. Merchants are strongly engaged by the profitableness of their trade, to follow it very close. 0 how diligent are Merchants, when they find riches come in apace upon them.

of a godly life; what time cannot do,

IX. Merchants are diligent in attending the Exchange, where they have an account of their foreign afbirs, and also !an opportunity to trade further, either in selling or buying; and they that are negligent in this matter, do give just cause of suspicion, that they will soon fail; and cease to be Merchants.

X. Merchants are very careful in keeping their accounts; they are often in their counting-houses. They who are wise, will be sure their books are well kept, and that their accounts are in good order, that so they may see a good end of their afiairs, and enjoy comfort in the management thereof.

PARLLAEL.

II. The true Christian desireth, and seeketh after the riches of grace, and riches of glory, called pearls, which are of the greatest value and worth, in which he may be most happy. He seeketh for pearls, but he fixeth most upon the Pearl of greatest price, Jesus Christ, Matt xiii. 46.

in. So the true Christian, when he is first con-'cemed in the matters of Christianity, is not as skilful as afterward, when he hath by Chijstian converse found out the worth of spiritual things, and the deceitfulness of Satan, the world, and his own heart, together with the faithfulness of God.

lY. Christians' are most careful in their spiritual and eternal concernment, when they have met with some spiritual losses, and are attended with a holy fear, lest eternal ruin should follow.

Y. The true Christian is very careful lest he should be deceived in his spuitual ties, viz., have a fidse ilEdth, a false repentance, and false obedience, and counterfeit grace, which may be very like the true.

YI. True Christians have their chief concerns from heaven, whereby they grow spiritually rich. Heaven is called " a far country," Luke xix. 12.

YII. The true Christian hath his correspondent in heaven, who manageth all his concerns, viz., Jesus Christ the righteous; he is their Advocate and Intercessor, he appears in h^ven for them, Heb. ix. 24. He receives their duties, and makes returns of mercy; he will receive their tears of " Thou puttest my tears into thy bottle," Ac.

VIII. So should it be with true Christians;

the gainfiilness of godliness should engage them'

to follow the heavenly trade more closely, because

it " hath the promise of the life that now is, and

that which is to come," 1 Tim. iv. 8, for time and

eternity is little enough to make up the revenues

eternity shall.

IX. The true Christians domakeconsci6nce,and exercise a godly care in attending the meetings of tiie Saints, in their solemn worshipping of God, whereby they get understanding and knowledge of their affiurs in heaven, as managed by Jesus Christ. And there they have the opportunity to put off spiritual duties, and receive heavenly blessings, Heb. X. 25. And such as do neglect this practice, may justly be suspected that in a little time they will cease to be Christians.

X True Christians are, and ought to be, very careful in keeping up their closet and secret communion with God, by private prayer, and self-examination, that so they may give their account up to God with joy, and not with grief; and may also enjoy divine consolation in the faithful performance of the duties of Christianity.

SAINTS COMPARED TO PILGRIMS.

it

They confessed, that they were strangers and Pityrms on the earth!' Heb. xi. 13. / beseech you, as strangers and Pilgrims, to abstain from fleshly lusts, that war against the soul;' 1 Pet. ii. 11.

Note. The Saints of God are m these Scriptozes compared to strangers and Pflgrims.

8DIILS. PARALLEL.

I. A Pilgrrim is one that travelleth I. The saints of God are spiritual travellers, from one place to another, and is far theyareflBurfrom theirFather^shousOpheayen istheir from home. everlasting home, and thither they are going. All

the hcly patriarchs and prophets confess they were Pilgrims on the earth. Jacob said, " the days of the years of my Pilgrimage," rather than the days of my life, because of the uncertainty of his abode faere^ and in respect of his ' removing from place to place. Gen. xlvii. 9.

II. A Pilgrim that sets out in U. SothespiritualPilgrim, when he first sets out a long journey, takes care to free in the ways of God, lays aside every weight, and the himself of all manner of weights, and sin that doth so easily beset him, Heb. xii. 1. It unnecessary burdens, and whatso- greatly behoves him so to do; for one sin carried in ever else may tend to weary or the bosom, or the inordinate love to anything or tmfit him for his journey. person of this world, will prove of dreadfiil conse«

quence to him. The young man in the Gospel had gone a great way, seemed to be a very zealous Pilgrim; but he had such a cruel burden upon his shoulders, that he tired before he came to the end of his joum^« Covetousness, or an unsatisfied desire after the things of this world, is compared to a burden, or load of thick clay: " Who enlargeth his desires as hell, and cannot be satisfied," &c. " Woe to him that increaseth that which is not his; how long ? And to him that ladeth himself with thick clay," Hab. ii. 5, 6. Would not a man that hath a long journey to go, be laughed at, should he carry with him a heavy burden of dirt and rubbish ? Such fools are many professors. See Runner.

III. A Pilgrim in his travels III. So the Pilgrim that would travel to the goes up-hill and downhill; sometimes New Jerusalem, meets with various ways and pas-he meets with good way, and some- sages. 1. He must go out of the horrible pit of times with bad way: sometimes he profaneness; that is work enough for the first passeth over stiles, and through day's journey. 2. Through the brook of sincere dirty lanes; and then again through repentance, or true contrition, for every one that green fields and pleasant pastures, leaves open profaneness, is not truly penitent. 3. and delightful paths, till he comes to Down the valley of self-denial, a very difficult his desired place. passage. 4. Over the mountains of opposition;

for the devil and all will straightway make head against him. 5. Over the stile of carnal reason: '* Immediately I consulted not with flesh and blood." 6. Into the pleasant ways of the New Covenant. 7. So upon the top of the Bock of ages, and there he may take a prospect of his own country.

rV. A Pilgrim, that hath a long lY. So the spiritual Pilgrim spares no costs, and difficult way to travel, is very omits no study, to get the best information ima-thoughtfiil how to find the right ginable, of the ready way to the land of promise, way, being a stranger in that He ceaseth not to require of such as pretend them-country through which he must selves to be guides, and such as know the pass. And besides, being told way; but finding them to be short-sightedy and

SIMILE. PARALLEL.

there are many cross wajrs and i^orant of the way themselves, he seeks fiir-tomings, and hiard difficolties, pas- ther. And as he goes along, one cries, this is sages to find, he takes care there- the way, another, tibat, Matt. xxiv. 23. Some fore to get a good and skilful guide, hid him helieve as the Church heheves, and he lest he should lose his way. shall never go astray. Others bid him conform to

the laws of men, and do whatever the supreme authority of the nation doth enjoin in matters of faith and religion. Others call upon him to he led wholly by the light of his conscience, and thai will bring hua Unto the land of promise^ the place he longs for. And at last he meets with another, that seems yet to differ from them all, and greatly to slight and condemn one grand fundamental God's word holds forth, under plausible pretences. He cries up holiness, and just living, which all confess is required; but in the mean time strives to .persoade him to cast oflf the satisfieu^on of Jesus Christ, and trusts to his own righteousness, or to refined morality, rendering faith in Christ crucified little more than a fancy; and that the main design of Christ in coming into the world was, only to be a pattern of holiness and humility. But he perceiving the danger great upon this account, and that none of those pretenders could give any convincing evidence why they should be believed, and their counsel followed, above others, he rejected all their directions, and resolved to be led by none of them, further than their doctrine agreed with a certain directory, which through the grace of God he hath obtained, namely, the written Word of God; and that tells him plainly," the way is Christ," John xiv. 6. viz., Christ, as a Priest, dying for him, to appease the wrath of God, and make atonement for his sin, fulfilling the law, and bringing in everlasting ri^teousness. ^ Christ, as a King, to subdue his sin, and to rule and reign over him, according to * those blessed and wholesome laws, ordinances, and institutions, given forth by him and left in his word, Dan. ix. 24. Christ, as a Prophet, to teach and instruct him. Christ, as a holy pattern and example, to imitate and follow, so far as by the help of grace he is able. [See Surety, sin a Debt, the Word compared to Light, the Spirit to a Teacher and Guide.] He hath learned of Christ to be holy, and is helped therein by the Holy Ghost to excel his neighbour, and denies all his ungodliness, and worldly lusts ; and yet casts himself only on Christ, relying upon his merits, labouring to be like him in all things, as the apostle observes : ** He that hath this hope in him, purifieth himself even as he is pure," 1 John iii. 3. He lets his sins go, nay, loathes that which is evil; he lives a mortified life unto the worid, and yet trusteth not to any thing that he hath done, or can do, for eternal life, knowing there is no salvation but by Christ alone. Acts iv. 12.' He is as any Socinian in the world, and yet magnifies the riches of God's grace, and Christ's merits, so as not to expect justification any other way.

V. A Pilgrim often meets with Y. So the spiritual Pilgrim is also exposed to trouble, and great difficulties in many dificulties in his journey heavenwards, his way, by winds, storms, and Terrible storms sometunes arise, winds of persecu-tempests, hard weather, cold frost, tion and temptation blow so hard, that he is scarce and snow, deep and bad ways, aiul able to stand upon his legs. " My feet were many dangers, which he narrowly almost gone, my steps had well nigh slipped," &c. escapes. Psal. lam. 2. He b often beset with crosses and

afflictions, that he is as a man in the mire, and can hardly get out.

VI. A Pilgrim is a stranger in VI. So the godly are strangers in this world: the country through which he —*' And confessed, that they were strangers and passeth; and being not known, he Pilgrims on the earth," Heb. xi. 13. David breaks is much gazed on, and sometimes forUi, *' Hold not thy peace at my tears, fox I am abused by the rude rabble; all a stranger with thee, and a sojourner, as all my &• which he takes with patience, and thers were," Psal. xxxix. 12. Hence they are makes no resistance. made oftentimes a gazing-stock to men, by reproaches and afflictions, Heb. x. 33. And how

grievously have they been abused by the wicked rabble of the earth, as Jesus Christ himself testifieth: "If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore Uie world hateth you. All these things will they do unto you, because they know not him that sent me," John XV. 19,21.

fiOOK IV.3

8AIM1IS COHPABED tO PILOAIMS.

751

SIMItE.

PAHAT.T.FX.

VII. A Pilgrim i8 a man that stayeth not long in a place where he comes; he is hut a sojourner for a night, and is gone; his heart is upon his jpumey.

Vni. A Pilgrim is not always in the same good • disposition of hody and mind fit and necessary for his journey, but sometimes may be distempered, or grow faU and heavy, and out of heart, upon the account of the great difficulties that attend him, which when he is delivered and eased of, it much rejoiceth his heart.

Vll. So the Saints of God have here ''no conti* nuing city, but seek one to come," Heb. xiiL 14. This is not their rest; their abode is here but as in a strange land, and .therefore they go forth on their spiritual progress towards that city, that hath foundations, "wl^se builder and maker is God,'' Heb. xi. 9,10.

VIU. So a Saint is often attended with spiritual distempers; his heart is out of frame, and in a very unfit disposition for any duty; the troubles and incumbrances of this life dull and deaden his fervent desiies after God, and make him go on heavily, nay, ready to tire him, and cause him to faint in his mind: yet by the help of the Spirit, and serious meditations of the excellency of the country to which he is travelling, he is soon quickened again, and gets fresh strength and resolution. He expostulateth the case with himself after this manner: shall wicked men pursue after the vanities of this world wjth such pains and unweariedness I and shall I be ready to faint, that have assurance of a crown of glory at the end of 'my journey ? O bow disproportionable are their labours to their gains I blush, 0 my soul, at thy own neglects! and be astonished either at their diligence, or at thy own sloth! do they labour in the fire for very vanity ? and wilt thou show such a sottish, dead, and unbelieving frame of heart, as not to pursue with more zeal and diligence after that glorious country, and endless felicity before thee ? Is not heaven worth striving for, and travelling to ?

IX. A Pilgrim is glad when he IX. So a Saint, or 8{Nritual Pilgrim, is glad meets with good company in the when he meets with good and gracious compani-

way, especially other Pilgrims, such as are travelling to the same place to which he is going himself. What is more desirable to a traveller, than a faithful friend and companion? "This makes, saith one, evil things little, and good things great; by this sweet society our griefs are divided, and all our joys are doubled. What calamity is not intolerable, without a friend, a companion? and, what society is not ungrateful, if we have none to share with us in it ? We suffer not so much when we have some to condole and suffer with us; and we rejoice the more, when our felicity gives a pleasure not only to ourselves, but to others also. If solitude, and want of company, be so horrid, so dreadful a thing, it is not to be understood of &e want of men, but of the want of friends, (meet company) for it is a good solitude, not to dwell with those that do not love us; and a man would choose such a hermitage, where he might not be troubled with them who bear no benevolent affection to

ons in his journey to the land of promise. " They that fear thee, will be glad when they see me, because I have hoped in thy word." " I am a com* panion of all them that fear thee, and of them that keep thy precepts," Psal. cxix. 63, 74 What sweet fdlowship have God's children one with another I how much doth their heavenly converse and communion refresh and cheer each other's hearts, under all their suflfering and hardships, which they meet with in their spiritual pilgrimage ? " We took sweet counsel together, and walked unto the house of God in company," Psal. Iv. 14. If earthly society be so desirable, how pleasant is the society of saints, or communion with those we shall dwell with for ever I Christian Pilgrims have great advantage in their journey, by travelling together. If the one be poor, and the other rich, the one relieves his fellow; or if the one be weak, and the other strong, the one can take the other by the hand, and afford some help to him, when they meet with bad w^ay, or go up-hill. " Two," saith Solomon, "are better than one; for if they fall, the one will help up his fellow," Eccl. iv. 9,10. Most travellers have found by experience, how comfortable it is to have good company in a long journey. They very much strengthen and encourage each other, and by this means the way seems not so long and tedious, as otherwise it would. They will, ^one be sad or cast down, enquire what the matter is, and often ask how each otherdo; and thus it is wi^believers. Paul'sgreat

liETAPHOB. PARALLEL.

him. But for my part, I camiot care was, to know the state of the Saints to whom think that man to be happy, which he wrote, and with whom he conversed, hath no Mend to participate in his

pleasures. A man may more easily bear the hardest calamity with his friend, than the greatest felicity alone," Ac.

X. A Pilgrim sometimes meets X. So a spiritual Pilgrim meets with divers with enemies, such as strive to enemies in his journey towards heaven, who persuade him to go back, telling strij^e to discourage him, and turn him back, like him the danger would be great, as the evil spies served the children of Israel, and the difficulty such that the Numb. ziii. 32. Time would fall me to tell you advantage he expects at the end all their names; nevertheless I shall discover some of his journey to receive, would of these enemies to you, that so you who are bound not make a recompence for his for the holy land, may avoid the pernicious pains and labour. counsel they frequently give, and be strengthened

against the discouragements they lay in &e way

of true piety.

1. The first is fear. This is a very dangerous enemy; he saith, there is a lion in the way, a lion in the streets, and many other evil beasts, who will devour him, and tear him in, pieces, if he proceed on his intended journey. " There we saw the sons of Anak, the sons of the giants," &c,

2. The second is Unbelief: " I shall now one day perish by the hands of Saul," 1 Sam» zxvii. 1. This adversary suggesteth to the soul, that it is doubtful whether there is any such glorious land, or heavenly country that he talks of, or no: or if there be, yet, saith he, it is not possible for you to find it; and that certainly you will fiiU short of it, and faint, before you come to the end of your journey; your sins, saith he, are so great, that God will not forgive them.

3. The third is Sloth, a lazy companion, that would have him sleep and slumber away his precious time, and not trouble his head with religion, but please his sensual appetite, telling him, that heaven may be had mtik good wishes, and formal pra3rer, by crying, Lord, have mercy upon us, and, Christ, have mercy upon us, &c And if he have but time, a little before he breathe out his last, on a death-bed, but to cry unto God after this manner^ it will be sufficient. Though God's word saith, '* The soul that sinneth, it shall die," Ezek. xviii. 20. And, ''Except a man be bom again, he cannot see the kingdom of God," John iii. 3. And, " Without holiness no man shall see the Lord," Heb. xii. 14. It is only a holy life, that is attended with a happy death.

4. The fourth is one worldly-wise, a person much in request in these days, whose counsel many are ready to follow. What 1 saith he, art ^ou such a fool, to expose thyself to such a great sorrow and suffering for heaven, when thou mayest have it without half the ado. Pity thy wife and (£ildren, save thyself out of a prison, and hazard not thy estate: for my part, I came into the world raw, and I will not go out roasted; I will be of that religion that is in fiAshion, and set up by &e supreme law of the nation. Are you wiser than every body ? you meddle with things too high for you, &c. Christ saith, " Whosoever comes after me, and doth not deny himself, and take up his cross, cannot be my disciple," Matt xvi. 24, 25, and that his Saints in the world shall have tribulation. But this man would &in make the cross of Christ to cease. Come popery, and what will, by this argument he must and will conform to it; he will be of that religion that is uppermost. And thus he renders the apostles and primitive Christians, and all the holy martyrs, fools, and fematics; nay, worse rebels, because they did not conform to the religion of their superiors.

5. The fifth enemy is one Moralist, a very honest man, but that ignorance and blindness of mind has got such rule in him. He saith, it is sufficient, and no more is required of us, but to do as we would be done unto, and pay every man his own; and that if a man can but get out of the deep ditch of sensuality, and fleshly de-baudieiy, and lead a spotless life towards man, he need not doubt of heaven, nor trouble himself about &ith in Christ, and regeneration. Though our Saviour expressly saith," Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in nowise enter into the kingdom of G<^," Matt. v. 20. And Paul saith, that he accounted his own righteousness, and all other external privileges and attainments, that he once thought gain to him, "but dung, for the excellency of the knowledge of

tfOOK IV.] SXIKTS GOMPAKIO) TO PALM-TKKES. /58*

Jesus Christ; and tWt lie desired nothing more, than to know Christ and h)m crucified," PhiL iii. 8-—10, 1 Cor. ii. 1,. 2.. If a man couM be saved by his own righteQUsness, Christ came into the worid, and died in vain» and the law, which was a perfect rtile of righteousness, had then been sufficient to bring me% to heaven: besides, how do we come to be delivered from the curse, ** Cursed is every one that oontinueth not in all things that are written in the book of the law, to do them ?" Gral. iii. 10.

6. The sixth adversary is Presumption, a bold confident fellow, that cries, cast yourself upon the mercy of God in Christ, the Lord Jesus died for sinners; trouble your bead no more, you shaU be saved. Though I am a sinner, and am now and then drunk, and let fly an oath sometimes before I am aware, yet I doubt not but it will go well with me ;' my heart is good, and Christ died for such as I am. This man ^ns because grace hath abounded, and forgets that Christ came to save men firom their sins, and not in their sins; and that that iaith that justifies, is attended with good fruits, and pnrifieth the heart and life of him that obtains it. Acts xv. 9, 1 John hi. 3.

7. The seventh enemy is Vain-glory. If Satan cannot ensnare the soul by any of the other ways, he strives to puff it up with pride and self-conceit. Now vain-glory is a-deadly enemy, therefore take heed of him. It becomes Christians to be lowly minded : ** Learn of me, saith Christ, for I am meek and lowly in heart; and ye shall find rest to your souls," Matt xi. 28, 29.

METAPHOR. PARALLKL.

XL A Pilgrim is glad when he XL So a^aint, when he oomes to heaven, or comes at List to his desired place, hath obtained the end of his hope, vix., the sal-and forgets all his former trouble vation of his soul, greatly rejoiceth, and forgeta and afflictions, which attended him all the sorrow and trouble he met with in this in his way. world, 1 Pet. i. 9. '* They shall return, and

come to Zion with songs, everlasting joy shall be upon theur heads. They shall obtain joy and gladness, and sorrow and sighing shall flee away," Isa. xxxv. 10, and li. 11.

INFURBNGES.

I. Thb may serve to inform God's people, what their state and condition b, and will be whilst they remam in this world. •' This is not your rest," Mic. ii. 10, " Here we Jiave no continuing city, but we seek one to come," Heb. xiii. 14.

U. Therefore it sharply reprehends those Christians, that settle themselves as inliabi-tants and dwellers here below, like other people. Alas ! sirs, ye forget that ye are strangers and pilgrims, and but sojourners as it were for a night. Wiiy do ye seek great things for yourselves, and seem to be so much taken with the pleasures and profits of this lifu ? " Ye are not of this world," John xv. 19. Let such as regard no higher things, tiike their fill here, and delight themselves in their portion, for it is all the good they are ever likely to have ; but let them remember those dismal sayings of our blessed Saviour: " Woe unto you that are rich, for ye have received your consolation; woe unto you that are full, for ye shall hunger; woe unto you that laugh now, for ye shall mourn and weep! woe unto you that all men speak well of," &c, Luke vi. 24—26. '

SAINTS COMPARED TO PALM-TBEES,

*< The righteous shall flourish Uke a Palm tree,"" d^c, Psal. xcii. 12. " This thy stature is like a Palm tree" &c.. Cant. vii. 7. " / said, /willyo up to the Palm tree^ &c„ Ver. 8.

The Palm-tree and Date*Tree is one and the same tree, called in Hebrew Thamar^ ii) Greek Phenix.

Why the Saints and people of God are compared to the Pahn-tree, will appear in the following parallel.

METAPHOR. PARALLEL.

I. The Pabn-tree is an excel I. The righteous, who are compared to ij.

lent tree. amiable to look Pulm-tree, are a choice and excellent peo*

s^urrs. coupARio) to palh-taeeSu

ygTAPHOB. PilRALLEi;.

[book IV«

i^n; it is very tall, and all its branches shoot upwards; there are none grow out of the side, 33 in otlj^r trees.

pie; their affections, like branches, ascend, they are set upon things above; they grow heavenward, Col. iii. 1, 2. They do not shoot out tlieir branches, as I may say, this way, and that way, to the world; they grow high in grace, and in communion with God.

U. The righteous flourish best in a pure soil, in a land where the Gospel is preached in itg purity. They are planted in a choice garden, Chrisfs blessed vineyard, in the courts of the Lord*s house, as it follows in the Psalm, PsaL xaL 13^ 14. They are transplanted out of, and love not,

the polluted mi idolatrous world, that lies in wickedness, which smells like a dunghill,

but the garden of God, 1 John v. Id*

HI. The Palm is an even and HI. The Saints of God are, a people sincere,,

very straij^t tree, and grows upright, of an upridit heart, and of an upright conversa-

Hence it is said of idols, that they ^ tion; for though naturally they be rough, knotty.

n. The Palm-tree grows in the purest soil, it will not grow in filthy places, it loves to spread forth its roots by a river: it loves not dungy, soil, as oth^ trees do.

«re upright like the Palm tree.

IV. The P^m-tree, when yomig, is a very weak plant; it is so feeble, that it can hardly stand of itself. And therefore Pliny says, they usually plant three or four of them together, and by that means they strengthen one anoither, and stand the fii^ter.

y. The Palm-trees, naturalists tell us, by growing together, do join, clasp, and grow one to the other, and by that means grow very strong, and flourish exceedingly.

VI. The Palm-tree is one of those trees that are always green, green in winter, as well as in summer ; it does not cast its leaves, nor lade, as the expression in Psal. i. 3.

and crooked, like others; yet grace works out, or cuts off that crookedness, uncomeliness, or uneven-ness that naturally was in them.

IV. The Saints of God,whenfost converted, are usually weak and feeble, and hardly aUe to 8tan4 of themselves, without the he^ and support of their brethren; but when planted together in God's vineyard, they thrive greatly, Qonfinning and strengthenmg one another, which shows the exceUency of Christian communion and fellowship* *' Strengthen ye the weak bands, and confirm the feeble knees."—''Support the weak," Isa.xxxv. 3.

V. The saints and people of God, by being planted together in Gospel-fellowship and communion, do, or ought so to join, clasp, and cleave in love and affection ^one to another, as to become as it were all but one tree; and hereby they are made very strong, and flourish exceedingly.

VI. The godly are compared to trees that art always green. Greenness is caused from the a-bundance of sap that flows from the root. Christ is called a green tree, Luke xxiii. 31. Greenness, as applied to the godly, notes their abounding in inward grace and holiness from the root Christ. " I am," saith David, " as a green olive tree in

Saints are said to be fed in green pastures, that is such pastures as afford precious and pleasant food, as also plenty. Sincere Christians continually abide green and flourishing; they are like trees planted by the river side, that bring forth firuit in their season; their leaf shall not wither. They hold up their profession, not only in the summer of prosperity, but in the veiy winter of adversity, and maintain the virtue and beauty in the hardest time. " They shall,'' saith David, *' still brin^ forth fruit in old age, they shall be fat and flourishing," Psal. xcii. 14.

VII. The Palm-tree do^ not VII. The righteous are a people that have not only keep up its greenness, and the only the greenness of profession, and the green« beauty of its leaves, but it is a ness of grace, and inward virtue in their hearts, tree that ia fiiU of fruit, and that but. also the frujt of a good life. Their eon-good fi*uit, pleasant fruit, sweet versation is full of good fruit; the firuit of fruit, fruit that4s an excellent cor- righteousness is pleasant fruit, choice and predial, which you know dates are. cious fruit; no fruit is like the fruit of the Spi-Surely, saith Pliny, new dates, as rit, " Which is love, joy, peace, long-suffering, they come from the tree^ are so gentleness, goodness, faith," Gal. v. 22. Saints

the house of the Lord," Psal. Iii. 8.

mVTAPHOB. PARALLEL.

QOLoeeding pleasant and delicious, are very fruitful trees; they may fitly in this re*

that a man can hardly forbear, and speet be compared to the Palm-tree, make an end in time.

VIII. The Pidm-tree will thrive VIII. Thus the righteous flourish like the Palm-under heavy pressures or weights tree, they increase in grace and holiness, though that are hung upon it. The Palm under great burdens and prefssures, Psal. xcii. 12. tree, saith Mr. Caryl, doth grow up, The devil strives to press them down, sin en-when it it most pressed down. When deavours to press them down, wicked men en-there are the heaviest weights hung deavour to press them down, and yet they thrive upon it, then it grows highest; wlien and grow exceedingly." The righteous shall hold on it is, as it were, kept down, the his way, and he tibat hath clean hands shall grow btffdens that are upon it cannot make stronger and stronger." It is said of the people of it bow, nor grow crooked. This tree, Israel, when Pharaoh put heavy weights upon saith Atnaworth, though pressed, yet them, when he set task-masters to afflict them with k endnreth and protpereth. It is a their burdens, the more he afflicted them, the more tree of an excellent nature. they multiplied, £xod. i 11,12. Persecution never does godly Christians any harm; they grow the more, not only in number, but in goodness.

It refines and purifies them, it purges and makes them white; they grow in faith, in patience. " Tribulation worketh patience, and patience experience, and experience hope,"* Rom. V. 4, 5. Here is a growing and flourishing like the Palm-tree, under heavy pressures and afflictions. They get more knowledge also of their own hearts, and more acquaintance and communion with God: the Spirit of grace and glory resjteth upon such. And. thus the righteous flourish like the Palm-tree, under weights and heavy pressures of afflictions.

IX. The branches of the Palm- IX. Saints are as Palm-branches in Christ's trees were used as signs of victory hand, as a sign of that glorious victory he hath and rejoicing, when the people obtained over sin, Satan, the world, death, hell, would express their great joy. and wrath, and all other enemies whatsoever. When they behold Christ riding tri- Also, as one observe, their being compared to the iiraphantly to Jerusalem, they cut Palm-tree, may signify that victorious and tri-diown Palm-branches, &c., John xii. umphant state, and eternal joy, which they sliall 13. Also the hundred and forty-four obtain, after the heavy pressures, sorrow, and af-tfaousand, who were redeemed from flictions, that attend them in this world, are eudeil. the earth, that were clothed in white,

are said to have Palms in their hands. Rev. vii. 9.

lyPKBENCKS.

I. This shows forth the excellency of true grace: such is its rare nature, tliat it oauseth' the soul that receives it to grow like a Palm-tree.

II. God hereby outwits the mighty. There is no counsel against the Lord. The un^ godly hang their weights upon Christ's Palm-trees, and what is their intent and purpose' in so doing, you may read in the scriptures: '* Come on, saith Pharaoh, let us deal wisely with them," how was that ? to lay weights, and burdens upon them. To what end ? " lest they should multiply." They reserved to keep them down, they strove to binder their growth, they designed to spoil thisir multiplying, and their growth in number, as also in grace and virtue; but they were like the Palm-tree, the more they were oppressed, the more they grew and multiplied. That way men think to hinder the truth, to obstruct the' Gospel from flourishing; that way Gk>d takes to make it spread and flourish the more. Those things that happened to the apostles, to hinder their ministry, God made for the furtherance of the Gospel.

III. This should raise up our hearts to magnify the power, wisdom, and goodness of God, who over-rules things thus in the world : who turns that for good, which wicked men design for the great hurt of his poor people. " This also cometh from the Lord of Hosts, who is wonderful in counsel, and excellent in working." He makes the righteons^ to flourish like the Palm-tree, to grow upwards, by those ways and means which one would think would bring them quite duwu, and utterly spoil their growing " Like as when we see the corn Liid at, and threshed with a flail, one would think then^ were great hurt intended to the corn, but it is only to se|)arate it from the straw* and chufl', that it may <ippear in its own beauty and usefulness: so tho J.ov^l luitlt

3 c 2

m

SAINTS C0MPAB1S.D lO WHRAT,

[book IV.

his flaS, to separate the chaff from the wheat. Those acts of provi<ieiice, ^ich seem to he for their hurt and undoing, when they are threshed as it were by the world, are only to make them appear what they are. But thus it fareth not with the wicked, who flourisb not like the Palm-tree, but as the grass they pass away." Caryl.

lY. This may animate the righteous, and greatly encourage them against perseca-lion. Why should they fear that which God turns to their great ailvautage ? O let us labour to improve burdens, afflictions, and heavy pressures, to the end God designs them, and never more fear* the worst that men can do unto us. ** The righteous shall flourish like the Palm-tree."

V. Let us labour for union, and strengthen one another, combine as one man in the way of holiness and Christian affection, that so thereby we may, like the tender plants of the Palm-tree, get strength,, ami stand when the wind blows hardest, and the storms of the ungodly rise upon us.

YI. This may be also matter of trial to us; we hereby may try ourselves, and tzy our graces. How is it with you, sirs, under sufferings ? Do you grow and flourish the more ? If you wither and decay in grace, in a day of trial, or when yon are under pressures and afflictions, and cannot bear hard things for Christ's sake, ic deariy shows yoa are none of God's Pahn-treesw

SAINTS COMPARED TO WHEAT.

" Let both grow together till harvest,'* &c.. Matt ziii. 30. '' But gather the Wheat into my bam** Yer. 30.

The Saints of God are m this parable compared to Wheat, or good seed, but the wicked to tares, and the end of the world to the harvest. Why believers are compared to Wheal will appear by what follows.

METAPUOA.

I. Wheat is a precious sort of grain, the best of grain.

II. Wheat is a very profitable sort of grain, it tends to the enriching the husbandman; he accounts it his treasure.

III. Wheat will abide and live in the sharpest winter, which some other seed will not.

PABALLEI*.

I. The Saints of God are a choice people, the best of men. *' The righteous are more excellent than theur neighbours," Prov. xii. 26.

II. The Saints are a people profitable to the world many ways. (See Salt.) Nay, and Godae* counts them his peculiar treasure, Matt. iii. 17.

lY. Wheat is a small seed, and when it is first sown, it lies hid ; in winter it seems as if it were quite dead; but when the spring comes, it sweetly revives again, and flourish-the exceedingly.

lU. So uncere souls will endure the sharpest trials. They will live in the winter time of the Church, when others fall off, wither, die away, and come to noUiing.

lY. The godly are, in comparison of the world, a small people, oEdled a little flock, Luke xii. 32. And ^ey lie bid as it were, scarcely seeming to be a people, whilst the winter of persecution and trouble, under the four monarcha of the world, predominate: but when the winter is past, and the spring tune of the Church shall come, they shall revive and cover the earth, as Wheat doth the land where it is sown. Cant. ii. 11. *' Light is sown for the righteous, and joy for the upright in heart," Psal. xxvii. II. The growth of saints in times of temptation doth not always so visibly ap' pear. They are like com sown, that lies under the clods; but when they have taken sweet root, they soon appear to revive, and sprout ft)rth like Wheat, by means of the dow of grace, and sweet rays of the Sun of Righteousness. ** They shall revive as the com, and grow as the vine, and the scent thereof shall be as the wine of Lebanon," Hos. xiv. 7.

Y. So the Saints of God, or all sincere souls,

that have much grace, are humble ones, they

hang down then* heads as it were, are clothed

with humility, when hypocrites, or empty pro-

Y. An ear of Wheat that is full of com always hangs down its head, when that which is light and empty stands upright.

feasors* are puffed mp. Abmham calls himself Imt '' Dost and ashes;" David, " A worm aad no man ;*' Job " abhors himself," as a nothing ereatare. Job xlii. 6. Paul saith/' he was the least of all Saints," £ph. iii. 8. When the empty hypocrite cries out, *« Lord, I thank thee, I am not as other men," Luke xviii. 11.

XKTAPHOB. PARALLEL.

YI. Wheat needs weeding. VI. So the Saints and people of God need weed-Weeds many times come 4ip with it, . ing. Weeds of corruption often spring up, and and hinder its growth. trouble them, which did not God, the good Hus-

bandman, root out and destroy, would quite spoil bis choicest Wheat, Heb. xii. 15.

Yll. Wheat hath, i^ is observed, VII. The field is the world, where the Saints of

sometimes tares amongst it, which God, who are compared to Wheat, grow, (i.e.) live, the husbandman sees good to let and much tares grow up or live among them in alone till the harvest, lest in pluck- every nation, city, and town. Matt. xiii. 38. And ing them out some of the Wheat be it is the pleasure of God, that they should be let pulled up with them. alone, or suffered to grow together in the world,

that common field, though not in the church. And therefore were the people of God such as the wicked persecutor calls them, viz., tares, heretics, the off-scouring of the world; yet it is directly contrary to the mind of God, that they should be rooted up, and turned out of the earth. ^' Let both grow together," (saith the husbandman,) ^ till the harvest.'*

VIU. Wheat hath a considerable VIIL So the people of God are not so soon a^

time to ripen, it must have the they spriug up in grace, ripe tor God*s garden, but former and latter rain; but when they need some time before they be fit for cutting it is ripe, it is severed from the down by death. The former and latter rain of tares, and gathered into the barn. the Spirit must fall upon them; they ripen gra-

dully. And when the harvest comes, to wit, the end of the world, then they saints shall be severed from the wicked, the good come froni the bad, the holy from the vile, like as Wheat is severed fro n the tares. And those that appear pure grain, shall be gathered into God's garden, (i. e.) his blessed kingdom; and the wicked, like tares, shall be boUnd in bundles, and cast into hell, to be burned in unquenchable fire. Matt xiiu 41, 42.

IX. Wheat, when it is sown dies, IX. So the Saints of G )d die; like good seed and rises again; it rises Wheat, and are sown in the earth, aiitl shall rise again, the tke same Wheat, though it rises same body shall rise again; as every seed hath his more glorious than it seemed to be own body, so shall every Saint in the day of the when sown. resurrection have his own body, though his body

shall rise more glorious than it was before. The Apostle saith, *' That which thou soweU, thou sowest not that body that shall be, because it is sown a natural body, it is raised a spiritual; it is sown in corruption, but is raised in incorruption; it is sown in dishonour, and raised in glory; it is sown in weakness, it is raised in power," 1 Cor. xv. 37, 42, 43, 44.

X. Wheat is threshed by the hus« X. So (rod, to sever the chaffofcorrupt and drossy bandman, to sever the corn from the professors, from the pure grain, viz., sincere Saints, Btraw and chaff. leaves the wicked as it were to thresh his people;

God*B people are often under the flail of persecution*

INFERENCES.

I. This may serve to reprove the bloody persecutors of God*s people, who would fain pluck up the Saints as tares ; but let them take heed, for God would not have many tares plucked up, lest some of the Wheat be plucked up witb them: what will become of tliem, who instead of plucking the wicked tares, that perhaps deserve the greatest severity! as being guilty of innocent blood, connive at such, and let them alone, having much favour for them, and set themselves wholly against God*s faithful and innocent, people ? What unwearied endeavours have been used, to destroy and root out the godly I

U. It may be a caution to all to take heed how the persecute men for conscience -sake; for who can infadibly know such as fear not God, nor belong to him, from such

SAIMTS COMPARED TO UGBt.

[book IV.

as are Ihs people, and do in truth fear him ? They had better let many tares, many heretics alone, than through ignorance destroy one godly and sincere person.

IIL It may also be for trial. Are you Wheat or tares ? Do yon bring glory to God, and profit to your neighbours ? Do yon &itiifully, like holy Job, adhere to &e Lord, and cleave to him, although he shoidd please to lay you under slaying dispensations ? Do you endure patiently under the cross, abide the trial of cold winterly blasts of persecution ? Wheat, you hear, will endure sharp frosts. The honest-hearted professor brings forth irnit with patience. Matt. xiii.

IV. Lastly: It affords comfort to the godly; for though they appear as dead and "withered, or are under many seeming decays, yet they shall revive again, like com. And although they, like seed or grain, be laid in the earth, and turn to comption; yet they shall have a blessed resurrection at the last day, and be raised in power and glory, and in incomiptiou. Death doth the body of a godly man no injury. " Except a seed of com fall to the ground, it abideth alone; but U it die, it bringeth forth much firuit," John xu, 24.

SAINTS COMPARED TO LIGHT

•** Ye are the Light of the world; a city thai is set on a hiU cannot be hid** Matt. v. 11.

In this metaphor the Lord Jesus commends unto us an holy duty, tIz., to shine before others in a holy life and doctrine. Saints should be like John Baptist, burning and shining Lights.

1. Light is taken properly.

2. Metaphorically.

Properly, for that noble quality that enlightMis the world. Lux, daritas et splendor in corpore luminoto, vel extra a corpore lundnoso exiens, guar et Lumen dicitmr, " God said. Let there be Light, and there was Light," &c,

2. Metaphorically, it. is put for several thhigs. See Book III. p. 526, 527. ** Ye are the Light of the world,'* &c., John i. 9. Principally Christ himself is the L^t of the world, the great Light that gives Light to the other luminarieB. The Saints receive light from Christ, as the moon receives her light from the sun, and thereby gives Li^t to the world in the night. The Saints are but small Lights, hence called stars, who give but little Light in comparison of the sun; or they are rather as candles, which Ctod hath lighted and set up.

XKTAPHOB.

PARALLEL.

I. Light discovers and makes manifest the nature of things to men; it hath a directive quality in it, men thereby know which way to go; it directs travellers in their way.

I. So the Samts of God, by their holy fife and doctrine, reveal and make manifest, not only the works of darkness, but also the excellency of Christ, grace, and divine things to men: nay, the holy angels are said to know many things by the Churdi, Eph. iii. 10. The Saints, by their holy lives and doctrines, teach and direct otiiers how to

live, how to behave themselves towards God, and towards men.

II. Light shines forth, and is II. So the Saints should let their good works

visible to all; every one that hath appear to all. " Let your Light so shine before

men, that they may see your good works, and glorify your Father which is in heaven," Matt. v. 16. Though the Saints should do nothing through vain glory, f. e. to be seen of men; yet their good works and holy walkings should be so done, that others should see them.

III. So it is a great blessing to enjoy the company of God's people, to dwell among such whose conversation shines; for such godly ones drive Iwick or scatter wickedness. As Solomon saith," A wise and godly king seattereth tlie wicked, and

eyes may see the Light. A candle should not be lighted, and put under a bushel, but on a candlestick, that it may give light to all that are in the house.

III. It is a great mercy and blessing to see the Light; Light is sweet, Ac., Light drives back or expels darkness.

J

bringeth the wheel over them,'' Prov. xx. 26. So erery wise and godly GbristiAn does what in him lies the like: what darkness did Martin Luther, that star'of the first magnitude, drive away I That blested fight which he afforded the world hath shone so gloriously, that the devO, the pope, and all their adherents, notwithstanding all their skill, have not been able to put it out to this day.

METAPHOR. PABALLBL.

IV. When the light of the candle IV. So when the Saints shine not in grace and is put out, whidi is to giVe Light holiness, or fidl mto sin, and wickedly comply to the wholiB hoose, how do men with the evihiof the times in which they live, how stumble, and grope in darkness ? do the ungodly world stumble and ikll; the which

made our ^aviomrto say, ** Woe to Uie world because of offences," &e.. Matt, xviii. 7. It is a great judgment to the wicked, to have those who should be as lights to the world, darkeiied, or give occasion of stumbling.

INFERENCES.

I. This shows, what a great blessing the world receives by means of the .godly: they are set up as Lights in a dark night, to direct men in the right way, that they may not stumble and f^Il upon the dark mountains.'

II. Let this teach believers their duties; let them remember to have their convert sations honest among the Gentiles. Let your Light shine forth to others, not tlut you may be praised, but that the praise may be given to God, Ac. In all your holy walking propose this as your ultimate end, not that vou may be magnified, and lifted np^ but that God by you, and through your good works, may be magnified, and his glorious name advanced on high.

III. It may be an use of caution to them to take heed of sin. If they comply with Satan, and yield to temptations, and thereby let their Light go out, no wonder if the World stumble. Sometimes professors, instead of being Lights, prove darkstumblingblocks. As to instance in two or three things:

1. When professors fail in their morals, t. «., are not just in their dealings between man and man, they give just cause of offence.

2. When they are like the world, and none can discern any great difference between * them and others, in respect of theif conversation, how can they &en be said to be the Light of the world ?

3. When they are overcome with scandalous sins, viz., are proud, covetous, backbiters, tattlers, drunkards, &c.

4. When they want love and bowels of compassion to their brethren, they cease to be the Lights of the world. They are no more a blessing to the world, who thus degenerate from what they should be, but rather the contrary.

Therefore if you want motives to stir you up to take heed how you walk and live among men, that you may not give occasion of of&nce or stumbling to them, but contrary-^e, be as Lights to them, take these following:

(1.) Your good works, and holy conversation, will greatly tend to glorify God; but the contrary will greatly dishonour him.

(2.) Your good works, and godly life, will greatly tend to the profit of the world, but the contrary will prove to their great hurt.

(3.) Your holy life will make your profession shine, and also further the promulgatien of the Gospel: but the contrary will bring a stink or ill savour upon your profession, and hinder the promulgation of the Gospel.

(4.) An evil life hinders poor souls from enquiring aifter the truth, and stumbles them in the way of their obedience to it.

{6J) It stumbles weak Christians that are in the way of God. 6.1 It weakens the hands, and grieves the hearts of strong and sincere ones.

^7.j A holy life will free thee from blood-guiltiness; I mean, thou wilt not have thfi blood of oih^ men's souls to answer for: but the contrary may make thee culpable.

i;

SAINTS COMl'^RED TO CEDABS.

[book IX'

SAINTS COMPARED TO CEDARS.

^' He shall grow like a Cedar in Lebanon,'' Psal. xcii. 12.

" The trees of the Lord are full of sap ; the Cedars of Lebanon, which he hath planted;''

Psalm civ. 16. " Jnd cast forth his root as Lebanon,'* Hos. xiv. 5.

■

Gop's people, their growth and rooting, are in these Scriptures compared to the Cedar* trees^ the Cedar in Lebanon, in Greek Libfunos, wliich was a mountain in the north part of the land of Canaan, possessed of old time by the Hiyites, Judg. iii. 3, afterwards by the Israelites; on it grew many stately Cedars, &c.

It what respect the Saints may be compared to the Cedars, will appear by the following parallels.

sihilt;.

PABALLEL.

I. The Cedar is a very noble

and stately tree, it grows very high; hence they are called tall Cedars, 2 Kings xix. 23; also its branches are called branches of the high Cedar, Ezt^k. xvii. 22. It mounts high towards heaven. Pliny,* tells of one Cedar that grew in Cyprus, which was one hundred and thirty feet high, and three fathoms thick.

I. The godly are a renowned people. Though they seem in the eyesof the world but mere shrub»« yet they are, as it was said of Saul, higher by the head and shoulders than all oth'ers who dwell upon the earth. They grow high in grace, an4 spiritual experiences. They are said to dwell on high, they dwell in God, in communion with him, Isa. xxxiii. 16. They soar aloft and mount towards heaven, Isa. xl. 31. " Their afTections are set upon things above," Col. iii. 1, 2. Tliey may in this sense be said to grow like the Cedar; they . overtop the wicked in renown and dignity. ** The righteous are more excellent than their neighbours," Prov. xii. 26.

II. The Cedar is a tree that takes II. The godly are said to take root down-deep root; its roots spread this way, ward; they are well rooted ; they cast forth their

roots as the Cedars in Lebanon. Saints are well rooted in Chast, rooted in the covenant, which is firm, " Ordered in all things and sure,** 2 Sam. xxiii. 5, well rooted in grace, in faith, love, and humility. And indeed those Saints that grow high in knowledge, who in giftd and parts over-top their brethren, had need to grow downwards in humility, proportionable to their growth upwards, or else a strong blast of temptation may soon puff them up with pride and self-conceitedness, and so thereby quite blow them down. In Adam we had no sure rooting, but in Christ, by partaking of his fulness, our standing is firm.

in. The Saints are strong in the Lord, Eph. vi. 10. 11. It is sin that causeth men to be spiritually weak, unstable as water, as Jacob spsdce of his son Reuben ; but the godly are delivered from tlie guilt and dominion of it, and thereby become strong in the inward man, both to do for God, and to suffer for his sake: they go from strength to strength in Zion. David was too strong for Goliah, and overcame him, he coming against him in the name of the Lord. Also they are not so eas'ly corrupted by the pollution of the sins of the times, and evil example of the wicked, as others are; they having a glorious principle of life in them; that preserves them from soul putrefs^Jtion. " He that is borne of God, cannot commit sin," 1 John iii. 9, IV.. The Cedar is a very jirofit IV. The Saints are fit trees to build God's

able tree, it is excellent to build spiritual house. The beams ofthe-church are said

* Plin. liU xvi. p. 490.

^ and thatway,andgofarinto the ground. Naturalists say, that as trees grow high, BO proportionably they take root downward^ because otherwise they <wonld be top-heavy, and over* turn; a blast of wind taking advantage of their tallness, being weak at the root, would soon blow tliem . down; therefore proportionable to their spreading above, there must be a rooting in the ground.

III. The Cedar is a very strong tree. Naturalists also tell us, that it is not subject to putrefaction, as

many other trees are.

J

SIMIUU PABALI^t.

•HD houae withid; Solomon there* to be of Cedar, whicfa notes the excellency anil fore made use of it in building the duration of her principle membera, Cant. i. 17. temple, which we have showed was a type of the Gospel church, 1 Kings vi. 15,16.

; Y. The Cedar is a tree full of Y. The trees of the Lord are said to be full 8ap« it also bears a sort of fruit: of si^, the Cedars of Lebanon which he hath " And it shall bring forth boughs, and plianted Christ; is the precious root, who sup-bear fruit, and become a goodly Ce- plies them with abundance of grace and inward dar, and under it shall dwell all fowls virtue: " Of his fubiess all we receive, and grace of every wing," £zek. xvii. 23. The for grace," (Tohn i. 14,10. And by this means ^adow of this tree, it appears, is very also they are made very fruitful, abounding in hot ^refreshing. liness, and good works. And as they are fruit-

ful to God, ao likewise they are profitable to men» How bappy b that people or nation, that sit under tbe sh^ow or protection of a righteous government; when righteousness and judgment shall be administered by the Saints, all will seek for shelter under them. Wluch is promised, and shall certainly be accomplished in the ktter day.

INVBBENCE8.

• L This may put us upon the search. If the Saints be like goodly Cedars, exceOenl above others, well rooted, strong, durable, and useful to God and men, we may hereby try ourselves. Do we excel ? Do we grow up high heaven-ward ? Do we grow in humility ? are our hearts, lowest, wben our estates are highest ? When we are most honoured in the eyes of men, are we most bumble in the sight of God ?

\ IL It may also afford comfort to the godly: what decays soever they seem now to be under, yet they shall return again, grow, and send f(^rth their.roots, as the Cedars in Le* Uinou, Hos. xiv. 6.

111. Remember, that that tree which takes the deepest root, spreads its branches fur* thest out, and brings forth most fruit.

lY. Let it also be remembered, that the more the Saints grow like the Cedar, and pal forth their roots as Lebanon, the more they manifest and clearly show their being rooted in Christ, whose countenance is as Lebanon, excellent as the Cedars, Cant. v.

Y. How wonderfully are they mistaken,, that think to tear up by the roots, or throw down God's tall and strong Cedars I for, notwithstanding the many terrible filaats, and violent winds, that have most fiercely blown upon them; yet they have stood, do and will stand. " The Highest himself shall establish her."

SAINTS COMPARED TO MYRTLE-TREES.

*' / will plant in the wilderness the cedar, theshitlah, and the MyrUe-treey^ &c., Isa. xli. 19. *' Instead of the thorn, shall come up the fir-tree ; and instead of the brier shall come up

the M^frtfe-tree,'* ftc., Isa. Iv. 13. " J saw by night, and behold, a man riding upon a red horse, and he stood among the

Myrtle-trees that were in the bottom,",Zech. i. &, 11.

Thk wise God, who best knows the nature and properties of all things that his hands . have made, compares the ungodly oftentimes in holy Scripture to trees and other things that are of a hurtful and evil quality, or are of such a nature that lie sees will suitably set them forth: they are compared to Briers, Thorns, NettleSn &c. And also the godly are set forth by, and compared to several sorts of trees, as to the Palm-tree, the Cedar, the Willow, &c., and in these places, as many under-standy to the Myrtle-tree; the nature of which, together with an useful parallel, take as foUoweth:

METAPHOR. PABALLEL.

I. The Myrtle-tree is a rare I. Thk Saints are a choice people; God esteems and most excellent tree, a highly of them. As tho Myrtle^tree excels tree of very firreat account; . the thoni and the brier, so do thr godly oxct-l

SAINTS COMPABEO TO WILLOV-TBEES.

[book IV.

MKTAfHOB.

htfdly any one tree was more ac-couBted of amongst the Romans, as Pliny observes; the Jews highly esteemed it

II. There are diTels sorts of Myrtle-trees; some white, and some black; sone tame, and others wikL, as historians* have noted.

III. This best sorts oi Myrtle-treee were used to be planted in gardens, and were a great ornament to them, their branches being very green, and amiable to look upon.

IV. The Myrtle«tree yields most choice and excellent fruit; nay, more may be said of it, than of any other tree, for it yields two sorts ii fruit, both oil and wine. *' Nature, eaith Pliny, showeth heir wonderful power toudiing this tree^ especially hi the jmoe, eonsideringi that of all frmits it alone doth yield two sorts, both oil and wine."

y. The Myrtle-trees are said to stand in the bottom, Zeoh. i. 8,11.

PABALLBL.

the wicked. " Sine: then hast been precious & my sight, thou hast been honoiuable," &e. Isa. di. 19) Iv. 13y and adiii. 4t.

II. So tliere are divers sorts of Christiains; some more shining in grace and holiness than others; some, by reason of an evil and crooked nature, grace hardly appears in them, Ac We read of &thers, yoimg men, and children.

III. The godly, those spiritual trees, wUdi Qod plants in his Church, which is his garden; and the most holy and mortified ones of thern^ such whose conversation and profession is amiable, whose bi^andies and spiritual leaves wither not, are a great ornament to God's garden.

IV. The Saints of God are a people that yield two sorts of fruit, to the honour of God« and the profit of their neighbour, answering to the two tables. In this they excel all other people. There are some that are morally righteous, they make conscience of their duties to men, but do not bring forth the fruits of the l^nrit, in answers ing a good conseienee towards God. ** Herein do I exercise myself/' Ac., Acts xxiv. 16.

V. The Saints of God are a people of a lowly and humble spiriti and hence they are compared to the low valleys; whereas the wicked are compared to lofty mountains. Also the Myttle-trees in the bottom may signify the low and persecuted state of God's people; and in that the angels are said to be amongst them, it holds forth the gracious presence of God with his Saints, whilst they are in a low, dark, and persecuted condition. *' Yea, though I walk," said David, *' through the valley of the shadow of death, I will fear no evil; for thou art with me," Ac, Psal. xxiii. 4.

VI. The Myrtle-tree never sheds its leaves.'

VI. The righteous are said to be like a Tree whose leaves wither not; they hold fieist the pro-fession of their faith, Psal. i. 3.

VII. The Saints yield a sweet savour to God and man. " Now thanks be to God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place: for we are of God a sweet savour of Christ in them that are saved, and in them that perish/' 2 Cor. ii. 14,15.

Vn. The Myrtle-tree is said to yield a sweet and fragrant scent.

SAINTS COMPARED TO WlLLOW-TREES.

*j1nd they shall spring np as among the grass, as fViUoUfS by the tcaUr-tcmrseSi^ Isa. xliv. 4.

** They shall spring up," ftc, that is, the offspring of Jacob, the true seed or covenant people of God, " as among the grass, as Willows by the water-courses:" as Willows grow and spiing up by the water^conrses^ so the Saints of God are said to flourish or spring up.

SIMILE.

PARALLHL.

I. Willows are so called because they mosly grow near to brooks, and always pros-

I. Thk trees of righteousness, viz , the Saints grow best near the river of God, i. e., where the springs of living water fii»w forth. It

• V

VHn. lAb. XV. p. 451.

SlillLE. PARALLEL.

'peir befit near rivers and water- is the influence of the Holy Spirit, which is com-courses, contrary to some other pared to a river, that causes believers to spring trees, as the cypress and chesnut up and grow so sweetly, John vii. 37, 38. trees, which love not watery places.

n. Remove a Willow that grows II. So if a Christian be removed from Christ, by the water-side, and plant it upon or hindered of the sweet influences of the Spirit, a heath, and you will soon see itde- and divine' ordinances of the Gospel, which the cay and wither. futhful ei^oy in God's Church, he will soon decay

and wither in grace and holiness, like a Willow upon a dry heath, Jer. xvii. 6. III. The Willow by the water III. So the Saints and people of God are in this

courses is green, and flourishes in respect like willows or trees planted by the wa-a time of drought, when many other ter-side: for so the prophet plainly affirms: trees and phmts &de and wither ** Blessed is the man that tnisteth in the Lord, away, whose hope the Lord is: for he shall be as a tree

planted by the waters, and that spreadeth forth her roots by the river, a:id shall not see when drought cometh, but her leaf shall be green; iand shall not be careful in the year of drought, neither cease from yielding fruit," Jer* xvii, 7,8, compared with Psal. i. 3.

XKPKRSNCES.

1. Hence we may learn, that the Holy Spirit, in his blessed springs of graces, promisei^, and ordinances, is every way as needful to the growth of God's people, as springs of water 4ure to the Willow-tree.

. II. Lei us bless the Almighty who hath planted us by the side of the river of God, and let us pray, that he woM never tran^lant us, nor remove us into a barren and heatliy wilderness.

SAINTS COMPARED TO VESSELS.

But we have this ireaeure in earthen VesseU^* &c. 2 Cor. iv. 7.

But in a great house are not only Vebsels of geld and silver^ but of earth and wood^^ &c«y 2 Tim. iL 20.

Some understand by this great house, the world; others, the Church.

METAPHOR. PARALLKI.

I. A Vessel is made by a skilful I. God hath formed or made all the children artisan or workman; be forms and of men; they are all the work of his hands, fasiiions it as he sees good* formed and fiiishioned by him alone: and as he

hath made and formed us in the first creation ; so also he hath made or fiishioned his saints in the isecond creation. '' This people have 1 formed for myself," &c., Isa. xliiL 21. " We are his workmanship, created in Christ Jesus to good works," Eph. iL 10.

II. There is a great difference H. So there is a great difference between some between some Vessels. " There are men. The saints are golden Vessels, though of some vessels of gold, silver, &c., and little esteem in the eyes of the world: '* The pre-also some of earth, wood, &c. cious sons of Zion, comparable to fine gold, how

are they esteemed as earthen pitchers?" &c*,Laal. iv. 2. But the wicked are likened to Vessels of earth and wood.

III. Vessels are made for some III. God made all men, whosoever they are, proper and peculiar use. for special use and service, viz., to honour, worship, and bring glory to his sacred Majesty.

IV. Vessels are subject to con IV. So Christ's spiritual Vessels, viz., his Saints, tract filth and pollution, and there- as well as others, are subject to contract the in-fore need often to be washed, &c. ward filth of sin, such nncleanuess as nothing

but Christ's blood through faith can wash away.

.764

SA.INTS COMP.VBED TO VESSELS.

£book iv.

METAPHOR.

PARALLEL.

Y. Vessels of divers sorts, some very rich, are usually in a great house, in the house of a prince, or the like;: some of honour, and some of dishonour.

VI. Some Vessels are made use of to hold precious treasure. We Tead of golden pipes, that empty the golden oil out of themselves.

YIL. Sometimes precious treasure is put into earthen vessels; Ibut whether it be gold, silver, or precious stones, that are put therein, yet they are never the worse because of the Vessel into which they -are put, nor will wise men refuse *or slight such treasure for the Vessel's sake.

V. So in the house of God there are divert Vessels; some of gold and silver as it were, viz.» choice and precious Saints, who are Vessels of honour; and some who are like vessels <of earth and wood, viz., hjrpocritical and unprofitable ones, who without repentance are like to be Vessels of dishonour, 2 Tit. ii. 20.

VI. Some of the Saints of God are made use of for ministers; to bear the precious treasure of the Gospel, also to empty it out of themselves, for the use and profit of others, Zech. iv. 12.

VII. Ministers of the Gospel, though inwardly very rich and precious, yet they are but men as others a^e, poor earthen vessels, and some of them very mean and contemptible, in the eye of the world: " You see your calling, brethren," Ac., 1 Cor. i. 26. But the treasure of wisdom is not the worse, though it be in such earthen vessels; nor will wise men refuse good doctrine, and whole* some counsel, because communicated by such servants of Christ. *' But we have this treasure ia

earthen Vessels, that the excellency of the power might be of God, and not of us," 2 Cor. iv. 7. See the Gospel compared to Treasure, in the third book.

VIIL An earthen Vessel some- VIII. So some men, like leaking Vessels, let times proves defective, and lets out out the precious grace of Grod; they lose tlieir

zeal, faith, love, courage, Ac, Heb. ii. 1, Bev. ii. 4. And also many times the word of God, as it comes from the preacher, savours of the earthen Vessel; for the best of men have flesh in them, as well as Spirit. Were there nothmg but this precious treasure of grace and divine wisdom in them, it would not be so ; but Satan, like an accursed enemy, stirs up the remainders of the old man in the soul, and through 'his subtle temptations, causes the preacher to mix the wine with water, or the pure doctrine of Christ, with man's wisdom, by which means he vaunts and prides it oftentimes in himself.

IX. So God many times finding his Vessels defective, and that they contract filth, or prove leaky, empties his choice liquor from Ve^ to Vessel, according to that of &e prophet, " Moab hath been at ease from his youth, and hath settled upon his lees, and hath not been removed from Vessel to Vessel;" which is meant of afflictions, Jer. xlviii. II. God, by bringing a people into adversity, in the sense of this text, may be said to move, pour out, or empty them from Vessel to Vessel. A long time of ease and prosperity proves hurtful to God's children; like as the wine receives detriment by settling on its Jees. A day of general persecution proves various in its eflects: some are thereby emptied of choice gifts and endowments that were in them, and others receive thereby a double measure; God takes away the one talent for want of improvement, and gives it to him that had ^ve, Matt. xxv. 28.

X. Earthen Vessels are soon X. So the Saints of God, and ministers of the broken; they are very brittle Gospel, are poor frail and brittle creatures; when

God permits the enemy but a little to let fly against them, how tiiey are dashed to pieces by their hands ! how many precious Vessels did Queen Mary destroy, and consume to ashes 1 But this must always be considered, viz., God bath a gracious design in suflfering the enemy thus to break in pieces his <;hoice Vessels; and one reason thereof is, that the precious treasure of the Gospel ■nay be the more diffusive, and spread itself, that its precious odour might perfume the

choice liquor that is put therein; iiay, and sometimes the liquor tastes of the Vessel, or loses much of its precious relish, by reason an evil person puts some unsavoury matter into the Vessel; and by reason of this mixture, ttie pure savour is somewhat gone.

IX. When a Vessel proves very defective, the owner perceiving he is like to come to loss, empties the xhoice liquor from Vessel to Vessel.

things; alasl but with one knock they are gone.

^mmtmmmmmmammf^^^^mm

BOOK IV.] SAIKT3 COMPAKED TO LIONS. 765

» ■ » • . .

more souls. The blood of the Saints hath been always accounted the seed of the Church.

XI. Earthly Vessels are of little XI. God's faithful Saints and servants, as they

value; they are not much accounted are of little esteem in the eyes of the world, " The

of. precious sons of Zion, comparable to fine gold, how

are they esteemed as earthen pitchers?" Lam.iv. 2. So as they have but low and mean thoughts of themselves. '* We have this treasure ia earthen Vessels, that the excellency of the power might be of God« and not of us/' 2 Cor. iv. 7, Kom. ix. 23.

SIMILE. DISPAUITT.

I. Other Vessels are made by I. But the saints and ministers of the Gospel men. are Vessels of the Lord*s making: he did not

only form them, considered as men, but also as spritual Vessels, viz., they are chosen ministers prepared for his blessed use: " He is a chosen Vessel to bear my name amongst the Gentiles, &c. Acts ix. 15. The Saints are lulled Vessels, of mercy, prepared unto glory.

II. Other Vessels, when broken II. But the Vessels of the Lord, thoi^h they into small pieces, are generally quite be broken in pieces by death, are not thereby spoiled, and can never be set together spoiled, and utterly lost, but shall be set together again« agftin, and be made far more glorious than they

were before.

INFEBSNOES.

I. It may teach the Saints of God to have low thoughts of themselves. What is an earthen Vessel ? it is true, the treasure may be excellent that is in the Vessel; but that doth not appertain to the Vessel. Let God have the glory of all: '* What hast thou which thou hast not received ?" 1 Cor. iv. 6, 7.

II. Take heed, you that are saints, that you do not, like earthen Vessels, smite one against another, lest by one another you be dashed to pieces. Remember what frail and brittle creatures you are, even poor earthen Vessels.

III. It may teach the Saints also to look to themselves, lest they gather filth; let every one keep their Vesseb clean. Wash yourselves daily in the tears of true repentance, and by fiuth in that fountam that is set open for sin, and for uncleanness.

IV. It may teach the Saints of God to be careful of their poor ministers, remembering always that they are also but poor frail Vessels.

V. Let the wicked dread the thoughts of the great day, such I mean as have, or strive to break in pieces Christ's chosen Vessels; what will they do in that day, when he makes inquisition for blood ?

SAINTS COMPARED TO LIONS.

" The wicked fly when no man purstiethy but the righteous are as bold as a Lioa" Pro v. xxviii. 1. ** And the remnant of Jacob shall be as a Lion,** &c. Micah v. 8.

The godly are compared to Lions.

SIMILE. PABALLEL.

I. A Lion is a very magnani- I. So the Saints of God are full of spiritual mous and coun^eous creature ; he courage; they are not dismayed at the threats of will not fly from his enemies; he men, *' I will not fear what man can do unto me:" turneth not away for fear of any. ** Though an host should encamp against me, my

heart shall not fear;" *' Thoughlwalk through the valley of the shadow of death, I will fear no evil," Psal. xxvii. 3. Hence they are said to be bold as a Lion. *' Shall such a man as I fly ?" Neb. vi. 11.

Quest. But some may say, wherein doth the courage of the godly appear ? wherein arc they as bold as a Lion ?

Answ. In their being vaUant and courageous for the truth. And this they show forth-many ways.

1. By their speaking for it when others speak against it God's truth, his way, and people, are commonlv derided, and spoken ag&inst; and he that is a sincere and valiant Christian, will, at all times^ when he sees there is need for it, vindkato it, and speak in the behalf thereof.

2. In their endeavouring to clear it from reproach and infamy. The way or truth a£ Qod is frequently reproached. (1.) It is called error and heresy: " After that way you call heresy, so worship I the God of my Fathers," &c.. Acts xxiv. 14. (2.) It is calleil sedition. Hence Paul was accused for being a mover of sedition. Acts xxiv. 5. (3.) It is ^mmonly called a new doctrine: '* We would know yAsst this new doctrine whereof thou speakest is/' Acts xvii. 19.

3. They show their courage in eontendii^ earnestly for the truth; they will dispute and nrgne out the matter in behalf of truUi, and not give up the justness and goodness of their cause, as. bog as they are able to stand by it, or by force of argument to maintain it. Paul' upon this account saith, " he fought with beasts at Ephesus," i. e.» men like beasts, wha' acted Uke beasts in opposing the truth, 1 Cor. xv. 32.

4. In their visible professing and public owning of the truth. They are not afraid nor ashamed to confess Clmst and his ways belbre men. Some for fear of the Jews did not publicly own Jesus Christ in the days of his flesh; but such who are sincere will go forth, bearing his reproach, Heb. xiii. 13. Though men forbid them, nay threaten them, Ac., yet they will preach Jesus Christ, and profess his name, and maintain his ordinances, and blessed institutions. The apostles eried out, " We cannot but speak the things which we haye seen and heard," &c. Acts iv. 20, and v. 29.

5. They show their courage in suffering for the truth, when called so to do. (1.) They will suffer reproach for the truth. (2.) They wili suffer blows for the truth. (3.) Imprisonment for the truth. (4.) Loss of their goods. (5.) Banishment. (6.) Yea, death itself, when called to it, rather than deny Christ, and the troth.

6. They will stand by the truth, when others turn their backs upon it. Thus did Pad^

7. They will maintain every truth, but more especially that truth which is most opposed in the day in which they live. It may ba no demonstration of courage, to stand up for, or maintain a truth in one age, which was a great proof of valour in another, when it wa9 chiefly opposed. Would it be any sign of spiritual courage now, to a%m God is God, and Baal is not ? yet that was in Elijah's days^ 1 Kings xviiL Or wodd it be any demonstration of courage now, to affirm Jesus of Nazareth to be the tmo Saviour ? yet it was in the apostle's time, because it was the great truth then opposed. Christian courage is now showed, by owning and maintaining those truths of Christ now opposed, and which in standing by, do expose the professors thereof.

Now that which doth animate and embolden the Siunts in the day of trial, in standing up for Christ, and his ways, is:

(1.) The satisfaction they have touching the truth of that which they profess. It is God's truth.

(2.) The consideration of the excellency of God's truth : •♦ The word of God is pure," &a, Psal. cxix. 140.

(3.) The consideration of the goodness and justness of tlieir call to suffer in behalf of truth; for that is one thing which must always be considered.

(4.) The goodness of their consciences, or the evidence of their own sincerity, a hypocrite may suffer some things, but at last his courage will &il him. I have heard of a captain, that principally would make choice of two sorts of men for his soldiers, viz., either sincere and godly Christians, or downright Athebts, because neithor of them, he concluded, would be afraid to die: the true Christian would not be afraid of death, because he knew he should go to Christ; and the Athiest would not be afraid of death, because he thought, or rather hoped, he should die as a beast, and there would be an e^id of him.

(5.) The consideration of his having so good a second. A courageous and un« daunted second oftentimes puts fresh cc»urage into a person tlmt is singled out to flgbt a duel. Now a Christian has the Almighty and terrible God to take his part, Ae.

** Fear not, worm Jacob, I will help thee," &c., Isa. xli. 14. ** I will never leave thee, nor forsake thee. So ^t we may boldly say, the Lord is my helper, I will not fear what man can do onto me,'* Heb. xiiL 5, 6.

(6.) The certainty of getting the victory, or overcoming at last. As it is said of Gad, it may be said of a Christian, '* though a troop may overcome him, yet he shall overcome at last." Hence Saints are said to be " more than conquerors,'' Rom. viii. 37. For no conqueror is certain, whilst he is in the conflict, that he shall at last obtain the conquest.

(7.) The consideration of that exceeding great reward, which they shall receive when they havei overcome, wonder^Uy adds courage and boldneas unto them. " Be thou faith7 fdl unto death, ^ai I will give thee a ci^wn of life," Rev. ii. 10.

MBLTAPHOB. PABALLEL.

IL Lions are great conquerors. 11. Saints are great conquerors; through Christ Many other beasts, though they be they conquer sin, Satan, the world, death, and much bigger than they, yet they be hell; they are said to be "more than conquerors;" not able to stand before them. Rom. viii. 37.

IIL A Lion is a creature that III. So the Saints are men that the wicked oft-other beasts are afraid of. times fear; they dread the effects of their prayers. It is said, that Mary Queen of Scots was more afraid of the prayer of John Knox, than of an army of twenty thousand men. Herod was afraid of John Baptist. It hath been observed, that some wicked persons have been afraid to swear, or carry it unseemly, in the presence of a godly man.

IV. A Lion is a very strong crea- IV. The saints are so strong in the Lord, and ture. the power of his might, that none, either in earth

are hell, are a match for them.

V. A Lion treadeth down, and V. So the godly shall in the latter days make maketh a prey of his enemies. a prey of all their adversaries, be as terrible as

an army with banners, when God brings them i

forth against Babylon. " God will raise up the sons of Zion against the sons of Greece, and make them as the sword of a mighty man." " The remnant of Jacob shall be amongst the Gentiles, in the midst of many people, as a Uon amongst the beasts of tiie fbrest, amongst a flock of sheep, who if he go through, both treadeth down, and teareth in pieces, and none can deliver/' Cant. vi. 10, Zech. ix. 13, Mic. v. 8.

DISPARITV.

4

In many thinga the righteous are not like to a Lion. A Lion hath many evil, devouring, and hurtftil qualities; and is upon that account wicked men and the devils axe compured po Lions.

I19FERSMCES.

I. In vain are the Samts by men and devils assaulted; he that prevails against them must also prevail ^against, and overcome, the mighty God; and who is a match for him!

II. This reproves, and may tend to shame the timorous Christians. What I afraid to own Christ, to stand up for, and stand by the truth, when thou hast God to stand up for thee, and stand by thee I &c.

III. Let Saints show themselves bold and courageous in the cause and interest of God ,attd their souls. A fearful timorous spirit becomes not a Christian. Have you a good cause ? Have you a good call ? Have you a good conscience ? Have you a good captain ? What then do you fear ? In the strength of the Lord, be as bold as a Lion; and in order thereunto, get the truth into your affections; see that yon have received the truth in the love of it: and be sure you approve yourselves to be sincere; for it is sincerity that emboldens a Christian, and makes him valiant.

SAINTS COMPARED TO GOLD.

[book IV.

SAINTS COMPARED TO GOLD.

'* When he hath tried me, I shall come forth as GM^* Job xiii. 10. *' / wUl make a man more precious than fine Gold,'* Isa. xiii. 12.

simLE.

PABALLEL.

I. Gold is a precious metal, it is teteemed as one of the rarest things on earth ; hence things of great value are in the Holy Scriptures set forth by Gold.

IL Gold, though it be a pure sort of netal, yet there is some dross in it; though, as naturalists observe, there is not any metal, that is more free from dross and rust than Gold

IS.

III. Gold is refined in the fire, and thereby is made more pure than it was before.

I. The Saints are a choice and precious people, the excellent ones in all the earth, Psal. xvi. 3. *' Since thou hast been precious in my sight, thou hast been honourable, and I have loved thee," Isa. xliii. 3. They are called " precious sons of Zion, comparable to fine Gold." God esteems them as

his portion: " The Lord^s portion is his people, Jacob is the lot of his inheritance," Lam. iv. 2, Deut. xxxii. 9.

II. The Saints of God, though holy, very precious and gracious ones, yet are they not without sin; there is some dross of corruption in the very best. " There is not a just man upon the earth, that doeth good, and sinneth not," Eccl. vii. 20. " If we say, we have no sin, we deceive ourselves,'* 1 John L 8.

III. So the Saints are put into the fire, I mean, in the furnace of afiliction, to purge and refine them from all the dross of their corruption. " When he hath tried me I shall come forth as

Gold: I win make a man more precious Uian fine Gold," Job xxiii. 10. '' I will bring the third part through the fire, and wiU refine them as silver is refined, and will try them as Gold is tried. They shall call upon my name, and I will hear them: I will say, it is my people, and they shall say the Lord is my God," Zech. xiii. 9.

IV. Gold is very pliant, you may IV. So the Saints are a soft and pliable na-bow and work as you please; and ture; God having infiised his precious grace into

their hearts, they are of a yielding temper, they have hearts of flesh; and God, by putting them into the fire, makes them more pliant and flexible ; they presently yield to the will of God, when others will not, cannot be brought to it

V. Gold will endure the fire; V. So the Saints of God, or all sincere ones, thou^ it be often put into the fur- endure the fieiy trial; they are not burned up

nor consumed in the furnace of affliction, though heated seven-fold: though it burn their bodies into ashes, and reduce then: flesh, as one observes, into the finest atoms; yet the S^nt, the Gold, is not hurt, nor doth he receive the least damage thereby. Sincere Christians are compared to Gold; and hypocrities to wood, hay, and stubble, which the fire will bum up.

VI. God frames some of his Saints for most excellent use; he makes of them vessels of honour, to hold the glorious treasures of the Gospel, and to let it out to others. These are fitly compared to fine Gold, although accounted as earthen pitchers, Lamb. iv. 2. See Vessel.

VII. So God sets highly by his Saints; he keeps them carefully day and night. They are called his hidden ones; he covers them under his wings from the pride of men.

VIII. So Jesus Christ suffered great pain and loss for his poor Saints; he laid down his life for them. ** We were not redeemed with silver and

the fire makes it more pliable and yielding, &c.

nace, yet it loseth nothing but the drossy part. The fire doeth it much good; it cannot destroy the precious nature of it. Gold retains its excellency in despite of the envious rage of fiery flames.

VI. Gold is often formed into vessels, rarely wrought, for the pleasure, honour, aLd use of princes and great men.

Vn. Gold is carefully kept; men set highly by it, and often hide it lest thieves should steal it away.

VIII. Men suffer great pains for Gold, run great losses and hazards to obtain it, and make it sure

SAINTS COMPARF.n TO LAMBS IN A LAIOK YLAGR*

SIMILE.

to themselves.

PArwlLLEL.

Gold, from our vain conversation, but with the precious blood of Christ, as of a lamb without blemish," 1 Pet. i. 18, 19.

SIMILE.

I. Gold is earthly, and of a perishing nature; it weareth away by little and little; the more it is 'put to use, the more it wast-eth.

II. Gold hath its glory from art; were it not moulded, shaped, and furbished by the wit of man, it would not be so glorious, nor of that esteem as now it is.

III. Gold is Gold naturally, as it is dug out of the earth, though not so pure as it is made afterwards by the art and industry of man.

DISPAMTT.

I. The Saints, though their bodies be earthly, Imd die, yet they shall never perish: and their better part is spiritual, and shall never see cor* ruption. The more service they do, the more glorious they shall be. Saints are not the worse for wearing.

II. But the Saints have all their glory from grace; it is not the work of men's hands, bat the work of God's hands, that makes them to shine; they are curiously wrought and foshioned by the Spirit, from whence they become glorious.

III. But the Saints were mere lumps of filth, earth, and not Gold naturally. It is grace that makes them excellent as Gold; it is grace that makes them differ from others.

INFERENCES.

I. This shows forth great worth of God's peculiar ones: they are esteemed by him far more excellent, than Gold is by men.

II. It speaks forth much comfort to the godly: God so prizeth them, that he keeps them as carefully as we do the choicest and rarest Gold.

III. It shows the excellency of grace: grace is of a transforming nature; it is like the philosopher's stone, it turns every man and woman, be they ever so vile and base metal, into Gold; i. e. it makes them holy, precious, and gracious ones in God's sight.

SAINTS COMPARED TO DOVES.

cc

Be ye harmless as Doves^* Matt. x. 16.

Doves are, 1. Meek. 2. Harmless. 3. Chaste. 4. They make their nests in a rook* 5. They feed upon pure grain, not on carrion, as fowls of prey do. 6. Have a lovely eye, and always lixed upon their mates. 7. They love to keep company together. 8. Mourn when they have lost sight of their mates. 9. They are often molested by fowls of prey. 10. They were very fruitful 11. They love to be by sweet springs and rivers of water. 12. They are appointed under the law for sacrifices. 13. They have no defence but by flight. Upon all these considerations Saints may be compared to Doves; which is largely opened under the eighth head of metaphors, concerning the Church, to which we refer you.

SAINTS COMPARED TO LAMBS IN A LARGE PLACE.

*'Now the Lord will feed them as a Lamb in a large Plaee,^* Hos. iv. 16.

Expositors differ about the meaning of these words, "Mercer and Vatablus,** as Mr. Burroughs observes, "would carry it thus, Laute ut Agnus, mox mactalur; as a hamh when it hath large food, it is soon slain; so God threateneth Ephraun, that he will soon make an end of them; only he will let them prosper for awhile, and feed them largely, but it shall be for the slaughter, &c. But oUiers rather understand, that God would bring Ephraim under such affliction, as should humble them and make them as a Lamb: * Feed them as a Lamb,' parce ac tenuiter; not feed as an heifer, that noted their prosperity; but feed as a Lamb, that notet): their adversityi

3 D

SAINTS COMPARED TO LAMDS IN A LAKGE PLACE.

[book IV.

for the food of a Lamb differeth from the food of an heifor. That which will feed a Lamb, will starve an heifer, or an ox. They have, saith God, been proud and wanton in the enjoyment of peace and plenty; but now they shall have short commons; I will bring them down» and lay them low at my feet; they shall be as a Lamb that picks up grass in the wilderness,' as a Lamb in a large Place:' that is, saith Mr. Burroughs, they shall be dispersed among the countries. They would not be satisfied in Canaan, which was a narrow place; and with the sheepfold of mine that was therein; and now they shall have more room, they shall go into a large Place, but it shall be into captivity. But now fully to take in the direct sense of the text, "I will feed them as a Lamb in a large Place;" that is, as a Lamb that shall be alone, one Lamb. He spake of a Lamb singly, because that they should be scattered one from another. They had society, and might have abode in the sweet enjoyment of it, had they not sinned theur mercies away; but since they did not make good use of their peace and communion together, God threat-eneth to scatter them, one in one place, and another in another place; and they should be as a Lamb alone in the wilderness, succourless, helpless, shiftless, bleating up and down." Which affords us a profitable parallel.

8IMILS.

I. A Lamb in a large place that feeds in a wilderness alone, is very solitary, and, as it hath been observed, wanders about bleating, seeming greatly troubled for want of company.

once enjoyed. Thus it was with the n. A Lamb alone in a large Place, wandering up and down in a wilderness, among wolves, lions, dl^;., is in great danger of being devoured every moment; when such as remain in the fold with the flock, are generally safe and very secure.

III. A Lamb in a large Place or wilderness hath none to help it; who watches or takes care of such a Lamb ? it hath no shepherd to look after it, none that regards it.

IV. A Lamb in a large Place is forced to seek its own food, and provide for itself, when such as remain in the fold, or in the flock, the Shepherd takes care of them, and daily feeds them: they have no want, when the poor Lamb in the wilderness is in hard weather near starving.

FABALLEL.

I. So when God scatters his people by perse* cution, because they have not prized nor improved that place and plenty which lie hath afforded them in cheir own f jld, nor regarded the sweetness of Christian society and communion together, they shall wander about, bleating as it were, being greatly troubled for want of that fellowship, they poor Jews.

U. So a poor Christian, that strays abroad, or gets out of God's fold, and is as a Lamb in a large Place, is in great danger of being spoiled and devoured every moment; when such Christians as abide in the Church, and keep close to the fellowship and communion thereof, are safe. Also Christians that are scattered, and forced by persecution from the society of the Saints, are obnoxious to many deaths and dangers.

III. So those Christians, that stray abroad, or are forced to wander in a bewildered estate, have no fellowship with God's people, nor are they under the special care or charge of any of his particular ministers; none regard them: which is a sore and lamentable state.

IV. So such Christians as stray abroad, and walk alone, not belonging to any particular Church, have little food but what they can find themselves, they have not those sweet and blessed refreshments as the Lord's table, and in the daily communion with God's people, as such have who are orderly members. This made the spouse cry out, " Tell me, 0 thou whom my soul loveth, where thou feedest, and where thou makest thy flocks to rest at noon," &c., Cant. i. 7.

INFEKENCES.

I. From hence we way infer, what a sore evil it is to be scattered from the flock of God. Some slight Christian society, and think the yoke of Christ is too hard and uneasy for their necks; they account it bondage, and not liberty: they do not like Christ's fold. And how just is it with God to blind the eyes of such, and leave them to wander in the wilderness, and let them feed as a Lamb in a large field, being exposed to the danger of many enemies ?

BOi>K IV.] A HFJLRT OF KLESII.

I I

IE. Some men love their liberty, and they may have liberty enough; but such may be their liberty, that it may prove, as one well observes, their misery. To keep in the compass of God's commands, is the best liberty of all; as David professeth, " Then shall I have liberty, when I keep all thy commandments." Other liberty will most certainly bring us into straits, and ruin us, if we do not take heed, and return unto God. Many want elbow-room, and would fain get out of God*s limits: though such may at present have peace, yet mark well their end. It is a fearful judgment to be left to wander.

III. Prize Christian society then, and account it your mercy, that you are not as a Lamb in a large Place: and improve the mercy you now enjoy, lest God bring that heavy judgment upon you, to break and scatter you, as many have been in days past, and made to seek their bread in a howling wilderness.

THE HEART OF A SAINT COMPARED TO A HEART

OF FLESH.

" And I will give them a Heart of Flesh," Ac, Ezek. xxxvi. 26.

I. A heart of Flesh is a tender thing; Qvery small prick will make it bleed: so every sin, nay, the smallest sin will offend, and make a tender-hearted Christian cry out, much more a great sin. %

II. A Heart of Flesh is a soft Heart; the philosopher's description of a soft thing is that it easily gives way to a touch: so a true Christian, a tender-hearted Christian will yield to God's word, to his reproofs, to his commands, &c. Lay your finger upon a stone, and that yields not; but lay your finger upon Fleshy and that wUl yield; so wiU a Saint. Josiah's Heart melted, when the law of God was read to him; his Heart gave way and yielded to God's word, and trembled at the judgments denounced; he had a Heart of Flesh, a tender and soft Heart, 2 Kings xxii. 19.

III. A Heart of Flesh cannot be^ a great weight, a heavy burden will crush and mar it exceedingly. Lay ever so great a weight upon a stone, and that will bear it; you cannot crush that, nor make the least impression in it, what weight soever you-lay iipon it: but a heart of Flesh, or that which is of a soft substance, is of,another nature; a weight will bruise, crush, and mar it immediately. So a tender-Hearted Christian cannot bear the weight of sin; he feels the burden so heavy, that he is sorely crushed down and oppressed under the guilt thereof, and grievously bruised. Thus it was with David, " I am sore broken, I am bowed down greatly," &c., Psal. xxxviii. 6.

IV. A Heart of Flesh, I mean a living Heart, for it is such an one of which the text speaks, is a sensible Heart: so a tender-Hearted Christian, or a man or woman that hath a Heart of Flesh, is very sensible. Such are sensible of their vileness, and loathe themselves before the Lord, cannot bear the thoughts of God's displeasure; it' goes to their very Heart, to think that the holy and infinite God should be displeased and offended with them: tliey are sensible of their own sorrows, and of the sorrows and miseries of others. A tender-Hearted person will grieve for the afflictions of his brethren and sisters; if his mother, or any dear relation, be distressed, and in great misery, 0 how sensible is he of it, and how sorely troubled and disquieted in his spirit 1 And thus it is with a tender* Hearted Saint; 0 how is he grieved for the distressed Saints, and for distressed Sion I &c.

y. A Heart of Flesh, i. e. a tender Heart, will take any impression you please, so a tender-Hearted Christian will take any impression from God: he is like wax melted, that will take the impression of the seal. They are ready to take the stamp of the Word, the image of God, which is righteousness and true holiness. The Spirit and Word of God can mould these Hearts into any form or fashion God pleaseth, &c.

SAINTS COMPAKED TO STEWARDS.

" Give an account of thy Stewardship,'^ &c., Luke x\-i. 2. " Js good Stewards;^ &c., 1 Pet. iv. 10.

Note. Every Saint is the Steward of God.

PARALLELS.

t* A StEWABD is a person that hath goods or monies committed to his charge: so every Christian hath many goods, called talents, committed to him, hoth spirituals and temporals, Matt. XXV. 14,15.

It. A Steward cannot say, the riches which are committed to him are his own; no, he is hut the Steward of them, in trust, they heing the proper right of another man, or his lord's goods: so a Christian cannot say, anything he hath is his own; all he is and hath is the Lord's.

III. A Steward ought to dispose of every thing committed to his charge, according to the special command of his master, who possibly orders liim to pay so much to such an one, and so much to such an one, and so much to such poor that dwell in the parish, &c. So every Christian ought to dispose of all his Lord's goods, according to his express com* mand laid down in his word, or he is no faithful steward. So much he is required to dispose of to the ministers of t.e Gospel, that may tend to make their lives comfortable, and free them from the perplexing cares of this life, which greatly hinder them in their ministry. The true minister's maintenance is jure divifio, gf divine right: " So hath the Lord ordained, that they that preach the Gospel, should live of the Gospel," 1 Cor. ix. 14. Also they are required to give to the poor, that they may not want, &c. Their charity ought to be according to their ahility, and the poor's necessity; and not only to give, but to give cheerfully, with a willing heart, &c.

IV. Stewards are required to improve their lord's money, &c. So Christians ought to improve all those spiritual gifts and graces, time, strength, wisdom, and knowledge. Whatsoever God hath given to them, he expects they should improve it to his glory, and to the profit of their neighbours.

v. It is a great and horrible evil in a Steward, to mind his own husiness and concerns more than the concerns of his lord and master: so it is an utter fault, and that which may justly call in question the truth of his sincerity and Christianity, for a Christian to mind the world, and his own private interest, more than the interests and concerns of Jesus Christ Some care not what becomes of Christ's labourers, or of the poor Saints, nor of the interest of the Gospel, so that they have all things to their hearts' content. They eat the fat, and drink the sweet, and lay up great store of treasure for their own children, &c. They have, perhaps their hundreds and thousands by them; and in the mean while many faithful ministers hard put to it to get bread. Is it not an abominable evil in a Steward, to live like a lord himself upon his master's goods, and let his master's children want bread: and also to keep back the right of his faithful and painful labourers, for whose sake he entrusted him with so much substance ?

VI. A Steward must expect to be called to an account: " Give an account of thy Stewardship," &c., Luke xvi. 2. So must every Christian expect to be called to an account by Jesus Christ concerning his Stewardship; and what will they have to say, who have embezzled much oif their Lord's goods, and converted the rest to their own private use. Let all take heed, and so demean themselves, that they may have their accounts to give up with joy.

MhTAPHOR. . PARALLEL.

of the Lord, and a royal diadem in the hand of thy God;" and hence called " Hephzipah" '* the Lord delighteth in thee." No prince esteemsmore of his crown Jewels, and royal diadem, than God doth of his people. The high-priest under the law was to have the names of the children of Israel engraven on the hreast-plate. See Exod. zxviii. 29. *' And thou shalt make the hreast-plate of judgment, the work of cunning workmen, ^. And thou shalt emhoss in it embossments of stones four rows: the first, a row of sardius, a topaz, and a smaragd; the second row a chalcedony, a sapphire, and sardonyx; and the third row, an hyacinth, a chrysophraso, and an amethy^ t; and the fourth row, a chrysolite, a beryl, and a jasper. And they shall be set in gold in their embossments, and the stones shall be wiUi the names of the sons of Israel," &c. Exod. xxviii. 15—21. Also in the ephod there was two beryl-stones, and on them was engraven the names of the children of Israel. Now the high-priest was a type of Christ, and his having the names of the children of Israel engraven with precious stones upon the ephod which was upon his shoulders, and upon the breast-plate, signifies not only Christ's beiEuing his Saints upon his shoulders, and as it were, upon his heart, but also what an ornament Christ looks upon his saints to be unto him; for those precious stones were a wonderful ornament to the priest, both on his shoulders and breast. Take Mr. Ainsworth's annotations on the 11th verse. "The engraver, stone-cutter, or Jeweller, thus engraving in precious stone, and that like a signet, the names of the children of Israel, signified the firm and perpetual love, memorial, esteem, and sustentalion of the church." And to this the spouse alludes, Cant, viii. 6," Set me as a signet upon thy heart, as a signet on thy arm," &c.

IV. A man takes great care of, IV. So God takes great care of his Saints, and exceedingly values his rich and esteems them as his chiefest treasure, and will choice Jewels; he will not lose one not lose one of them. '* All that the Father hath of them, if he can possible keep given me, have I kept, and none of them are lost/' them. &c. That God liighly prizes, esteems and takes

great care of his people, doth appear many ways, (1.) By the price he paid for them; he gave up that precious and invaluable Jewel of his heart, viz., the Lord Jesus, to be broken in pieces, that so he might thereby make unto himself many thousand choice and precious Jewels. (2.) By the great pains he hath used in forming and fashioning them for himself: "We are his workmanship," &c. (3.) By his making of such a firm and sure covenant with Christ in their behalf, that none of them might be lost (4.) By the charge he gives to the wicked not to hurt them. " He suffered no man to do them wrong: yea, he reproved kings for their sakes, saying touch not mine Anointed, and do my prophets no harm," 1 Chron. xvi. 21, 22. (5.) By his declaring, that " they that touch them, touch the apple of his eye." He pities them as a father pities his children. (6.) By his bestowing so many precious graces and good gifts upon Uiem, to make them shine, and gloriously set forth their lustre. (7.) By executing wrath and displeasure upon their enemies (8.) By his defending, saving, and preserving them in the midst of so many great and imminent dangers. (9.) In hiding them in a secret and secure place, out of the reach of adversaries. (10.) Lastly, by providing such a glorious place for them after death, that they may be with him for ever.

V. Jewels are subject to many V. So God's Jewels are subject to sustain great casualites whilst they are making, detriment, and are often much marred, whilst he and are often marred, or ^receive is about making of them up, by sin and Satan, much detriment, which without and through their own carelessness, which is not much labour and cost are not repaired soon nor easily repaired. Though God graciously and made good again. by his Word and Spirit renews his work again

upon their souls, as in the case of David, Peter, and divers others.

VI. When a man hath quite made VI. So when God bath quite made up his spi-up his Jewels, he puts them into a ritual Jewels, he puts them into heaven; that is rich cabinet. the rich and glorious cabinet which he hath provided

for all his choice and goodly Jewels.

VII. A person that hath many VII. So God in the day to come, when he hath rich and choice Jewels, shows them, made up all the Jewels he intends to make, will

METAPHOR. PABALLEL.

as he sees occasion, to liis friends, reveal, show, or make known his Saints to angels and also to others, t'eclaring his and men.' Hence the day of Christ's coming is right to them, and set;'.ng forth the called ** The day of the manifestation of the sons of worth and excellency ol :hem. God." ** They shall he mine," saith God. He

will say in that day, these are mine, these that you, ungodly ones ahused, halcJ, and persecuted, and thought not worthy to live, hut accounted the ofif-scouring of all things, behold now what rare and lovely ones they are ! These are the delight and joy of my heart, whom I value as my choicest treasure, and I will spare them, whilst you shall bear the fierceness of my wrath and indignation for ever. '' Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not,*' Mai. iii. 18.

DISPARITY.

I. Other Jeweb may be lost: but God will lose none of his Jewels.

II. He that makes other Jewels may not be the proper owner of them, nor wear them for an ornament himself: but God who makes all his spiritual Jewels, is the proper owner of them: " This people have I formed for myself." They are also made for his own glory.

HI. Other Jewels may be quite spoiled, broken to pieces, and become good for nothing; the best and richest Jewels shall at last pass away, and perish for ever: but God's Jewels shall never utterly be spoiled; for though they may receive some damage by Satan's temptations, and the pollution of sin; yet God will perfect that which is wanting oonceraing them, and make Uiem at last so glorious, that they shall be out of danger, and shall abide and shine m beauty and glory to eternity.

INFEBENCE8.

I. From hence we may infer, what horrid iniquity the enemies of God and his church are guilty of, and what a dreadful account they have to give for endeavouring, and with the greatest rage and malice, and unwearied attempts, contriving all ways imaginable to spoil, break in pieces, and utterly destroy all God's choice and precious Jewels, which he is as tender of as the apple of his eye; what will they do in the day of vengeance ?

II. It speaks forth much comfort to the godly. 0 how are they esteemed, prized, and valued by the Almighty I They are his Jewels, lus special and peculiar treasure.

m. This may ii^orm all men, what the reason is God is so much concerned for the good and well-being of his own people, and so often appears to vindicate their innocency, and defend them from the rage and cruelty of wicked men.

IV. Let us enquire, whether we are God's Jewels, or not. (1.) Are we regenerated ones ? Have we the pearl of faith, love, humility ? &c. (2.) Are wc holy, sincere, and faithful in all things to God ? (3.) Do we excel others ? Is there a real, or only a seeming worth and excellency in us ? What do we more than others ? (4.) Do we grow in grace ? Doth the work of God go on upon our hearts ? Are we more fit for heaven today, than we were yesterday ? A Jewel in the hand of a jeweller is every day nearer finishing. ** The righteous shall hold on his way, and he that hath clean hands shall grow stronger and stronger."

SAINTS COMPARED TO KINGS.

** And host made us unto God Kings and priests,'* ftc., Rev. v. 10.

The Saints are in this place and some others called Kings, which is cr.e of the highest titles among men.

PABALLKLS.

I. Kings are usually highly descended, or are sons of nobles: so the Saints are all highly descended, they are bom from above, bom of God, and so may be said to be the offspring of heaven: " Behold what manner of love the Father hath be-

stowed upon us, that we should be called the sons of God! Behold, now are we sons of God/* ftc, 1 John iii. 1, 2.

n. Khi^ have great attendants belonging to them: so the Saints have most great and glorious attendants belonging to them, viz., the holy angels. No Kings or monarchs on earth are honoured like the Saints and children of God, in respect of the excellency of their retinue. See Angels under the sixth head.

in. Kings have their crowns, and do reign, or else expect to reign: so the Saints have a crown laid up for them: " Henceforth there is laid up for me a crown of righteousness, which God the righteous Judge shall give unto me at that day; and not to me only, but to all them also that love his appearance," 2 Tim. iv. 8. '* Be thou faithful unto death, and I will give thee a crown of life," Rev. ii. 10. And as they shall have a crown, so they shall reign upon the earth as kings. Rev. v. 10.

IV. Kings are the principal men on earth, far exceeding in honour and excellency all common people; so the Saints are the chief and principal ones, or the most excellent in all the earth; it may be said of them, as of Jabesh, " they are more honourable than their brethren," 1 Chron. iv. 9,10. What base and ignoble persons are the wicked, to those noble souls! The ungodly, be they never so high and great in power and sovereignty, are compared to things very base, vile, and contemptible, as will hereafter be shown. ** The righteous is more excellent than his neighbour," Prov. xii. 26.

V. Kings sometimes meet with greet trouble and sorrow after they are anointed, before they come to the quiet enjoyment of their crowns; they have been severely persecuted, and chased from one place to another, as king David particularly was: so the Saints of God, though they are anointed with the oil of gladness, and have an assurance given them of the crown of glory, meet with very great trouble iu this world, being persecuted^ tormented, afflicted, and sometimes having no certain dwelling-place, as is said of some of the ancient worthies, Heb. xi.

VI. Some Kings have possessed and reigned over many kingdoms, their dominions have been very great The Saints are the heirs of a kingdom, nay, all the kingdoms, under the whole heavens shall be given to them. '* The kingdoms of this world shall become the kingdoms of our Lord, and of his Christ," &c.. Rev. xi. 15. ** And the kingdoms, and dominions, and the greatness of the kingdom, under the whole heaven, shall be given to the people of the Saints of the Most High," &c., Dan. vii. 27.

Vn. Kings have great and noble minds, they busy not themselves about mean matters: so the Saints have great and noble spirits; they converse about things above; being risen with Christ, their affections are not set upon things below, but seek those things that are above, where Christ is at the right hand of God, Col. iii. 1,2. " Our conversation is in heaven," &o., Phil. iii. 20.

Vin. Kings have many great and glorious privileges and prerogatives appertaining to them; how are they honoured and congratulated by the people I so have the Saints. Iliey shall sit down with Christ on his throne; they shall judge the world; they shall be honoured by all; the wicked shall bend their knees before them in the day to come, &o.

There are many great disparities, which we leave to the reader's observation.

INFSBENCRS.

I. Let not the Saints be discouraged, nor faint under their afflictions. What though David was hunted like a partridge on the mountains ? he was the Lord's anointed for all that, and his exaltation followed: so it is but a little while, if you faint not, before. God will exalt you.

n. 0 what manner of love and grace is this! What! hath God made us his sons, heirs, joint-heirs with Christ! Hath he made us Kings ! and shall we reign I &c. What shall we render to the Lord ? &e.

in. This may quicken and stir up all the Saints to live as becomes their honourable calling and dignity. Hath God made us Kings, and shall we live like beggars? Far be it from noble-spirited Saints so to do.

SAINTS COMPARED TO PRIESTS.

'* But ye are a chosen generation, a holy Priesthood," &c, 1 Pet. ii. 9. " And hath made us wito our God kinys and Priests" &c., Rev. v. 10.

God's people are called Priests, and an holy Priesthood, as appears by these Scriptures. That of kings shows forth the dignity of the Saints, and this of Priests respects their office and work.

PARALLELS.

I. The Priests nnder the law were set apart, or consecrated to God, to attend him in his service: so every true Christian, God hath set apart for himself; he is separated from the world, and worldly worships, and sinful customs, to the holy service of God. " The Lord hath set apart him that is godly for himself," Psal. iv. 3.

II. The Priests under the law were admitted to approach near unto God; they had more perfect knowledge of him, and holy intimacy with him, than others: so the Saints are a people near to God: " Ye who sometimes were a£Bur off, are made nigh by the blood of Christ," Eph. ii. 13. They have more perfect and clear knowledge of God than others, and more precious fellowship and communion with him.

III. The Priests offered sacrifices to God: so the saints ofier up spiritual sacrifices, acceptable to God through Jesus Christ 1. They offer up their bodies and their spirits, *' A broken and contrite heart." 2. They offer up their prayers upon that golden altar, which is as sweet incense in the nostrils of God. 3. They offer their substance as God calls for it, which is a sacrifice well-pleasing in his sight 4. They offer up praises: ** Whoso offereth praise, glorifieth me; and to him that ordereth his conversation aright, will I show the salvation of God," Psal. 1. 23.

INFEBENGES.

I. Saints are Priests, not typical Priests, but a royal Priesthood, better than the Priests under the law: they are spiritual Priests, they offer up spiritual sacrifices, &c.

II. Their persons, as well as their sacrifices, are accepted of God, through Jesus Christ: if the person be not sanctified, the offering is not accepted: " For their sakes sanctify I myself, that they also might be sanctified through the truth," John zvii. 19.

III. Let all take heed Uiey offer not the lame and the blind, when they have a kid in the flock. ** My son, give me thy heart»" Prov. xxm. 26.

WICKED MEN COMPARED TO CAPTIVES,

'' Proclaim liberty to the Captives,'' Isa. Ixi. 1.

" For I perceive that thou art in the gaU of bittemesSj and in the bond of iniquity^* Acts viii. 23.

" Even so we, when we were children, were in bondage under the elements of the world,'' Gal. iv. 3.

'' For this Agar is Mount Sinai in Arabia, and answereth unto Jerusalem which is, and is now in bondage with her children,*' Gal. iv. 25.

" And that they may recover themselves out of the snare of the devU, who are taken captive by him at his will,'' 2 Tim. ii. 26.

" And deliver them, who through fear of death were all their life-time subject to bondage," Heb. iu 15.

*' WhUe they promise them liberty, they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought into bondage," Pet. ii. 19.

CoRPOSAL bondage or captivity, is as much as to say, slavery and thraldom under some tyrant, or cruel enemy, that oppresseth: and from these Scriptures it is evident, that Wicked Men, or such as are in the state of nature, unconverted, are in a state of bondage, they are spiritual slaves or Captives. And in opening the bondage-state the ungodly are in, I shall show, (1.) To whom they are, or may be said to be in bondage.

t

'2.) How they were brought into this boiulage state. ^3.) The nature of this spiritual bondage.

1. They are in bondage to sin: " He that committeth sin, is the servant of bid," John viii. 34. Sin rules and reigns in Wicked Men; they are overcome by the base and filthy lust, and " Of whom a man is overcome, of the same is he brought into bondage,"

2 Pet. ii. 19.

2. They are in bondage to Satan, ** Taken Captive by him at his will ;*' 2 Tim. ii. 26, *' He rules in the hearts of the children of disobedience/' Eph. ii. 2.

3. They are in bondage to the law; for being not able to perform the obligation or requirements thereof, they are brought under the power and bondage of that killing letter, Gal. iv. 25.

4. They are in bondage to death; death tyrannizeth over them, and through fear of it they are said to be continually in bondage, Heb. U. 15.

5. They are in bondage to the wrath of God, they are under the power of God's dreadful wrath, John iii. 36.

METAPHOS. PARALLEL.

I. Some that are in a state of I. Adam,* and so all mankind, considered ms bondage were once freemen. his being in his loins, while he stood in that state

of innocency, before he eat of the forbidden fruit, was a free man, he was not in bondage to any of these enemies.

II. Some are in a state of bond II. So all Wicked Men are in bondage, as age, by being the ofiispring of such they are the offspring of old Adam, Psal. Ii. 5. parents as are slaves; for if the AH mankind being bom in sin; Satan, death, and parents are born slaves, their chil- wrath hath power over them, until delivered by dren that are bom in Captivity, are Jesus Christ. And hence they are said to be Captives likewise. " By nature children of wrath," Eph. U. 3.

III. Some are brought into bond III. Wicked Men are aho actudly taken Cap-age by the power and force of an tive, and brought into bondage by sin and Satan; enemy, they being surprised, and as being surprised by the power of these enemies, by reason of weakness not able to they are overcome, and so brought into Captivity; withstand them, are taken Captive; Satan being stronger than they, he prevails against as many of this and other nations them. " And that they may recover themselves have been by the Turks. out of the snare of the devil, who are taken Captive by him at his will," 2 Tim. ii. 26.

IV. Some by allurements are IV. So Wricked Men are by the allurements enticed by an adversary, and that and enticements of sin and Satan overcome, and way overcome, and brought into brought into bondage, Prov. vii. 21. These spi-bondage. Pirates oft-ti];Des put out ritual enemies by policy deceive and trepan the false colours, and pretend them souls of men. Satan, like a cursed pirate, puts selves to be friends, that so they out false colours, pretends himself a friend; he may the better trepan and take poor presents the pleasures and profits of the world to unwary persons. them, and thereby overcomes them, and carries

them away Captive, 2 Cor. xi. 14.

V. Some persons, when they are V. Adam, when Satan overcame him by his taken Captive by an enemy, are treachery and subtle wiles, was stripped naked :f stripped m^ed; then: own robes being he lost all his precious robes, viz., his spotless taken away, they have instead of and perfect righteousness, and ever since his na-them nothing but filthy rags, to hide tural offspring, while they remain unconverted, their nakedness withal. have nothing but their own righteousness to cover

them, which is by the Holy Ghost compared to filthy rags, Isa. bdv. 6. Some conceive by filthy rags, the Spirit of God alludes to those rags that surgeons take off of cormpt and filthy sores, which we know are very loathsome, this shows that the state of sinners is very deplorable.

VI. Some persons who are taken VI. Sinners, whilst they remain m a state of Captive, are put into prison, nay, nature. Captives of sin and Satan, are in a pri-into a dungeon, and remain under son, in a deep prison or dungeon of darkness, the power of a croel keeper. • called i lie " Power of darkness," Col. i. 13. This prison is strong, there is no man can break through

♦ How maDldnd wen brought into bondage. ~Tthe sad aad iniaerabla condition of SaUn'i Captivei.

and make an escape. It is called a pit, yea, " an horrible pit," or pit of noise, Fsal. xl. 2. Some understand, David means the depth of afflictions; others the horrible state of nnregeneracy, or deep alienation from the lile of God, wherein is heard nothing but the fearM and hideous noise of an accusing conscience, and wrath of an angry God. It is a pit wherein is no water, viz., no soul comfort nor refreshment, &c., being under the power and tyranny of Satan, Zech. ix. II.

METAPHOR. PARALLEL.

YII. Some persons, when they VII. Wicked Men are not only Captives, and

are taken Captive, and put into put into a bottomless prison, but they are also bound,

prison, and also bound with iron ** I perceive thou art in the gallofbitteniess, and in

cliains, or fetters of brass, their eyes the bond of iniquity," Acts viii. 23. Hence the

also have been put out. Thus the prophet speaking of Christ, saith, *' He hath sent

king of Baylon served Zedekiah me to bind up the broken-hearted, to proclaim

king of Judah, when Jerusalem liberty to the Captives, and the opening of Uie prison

was taken: **And they slew the to them that are bound," Isa. Ixi. I. Every

sons of Zedekiah before his eyes, ungodly man, whilst he remains in Satan's kingdom,

and put out the eyes of Zedelaah, is bound with strong bonds: First, the bond of a

and bound him with fetters of brass, hard heart; Secondly, the bond of ignorance;

and carried him to Babylon," 2 Kings Thirdly, the bond of unbelief: which they are no

XXV. 7. way able to break asunder, or get out of, Jer. v. 3,

Actsxxvi. 18. And by this means they are fit for

any drudgery the devil hath for them to do, the eyes of their understanding being dark-ened, or put out. *' Ye that were sometimes in darkness," &c,, Eph. v. 8.

VIII. Some persons that have YIII. Wicked Men, who are the Captives of sin been in captivity have been almost and Satan, are kept at hard commons; they never starved to death, having had little yet had the least taste of that which is really good, more than bread and water afford but "they spend their money for that which is not ed them, nay, have been forced to bread,'and their labour for that which satisfieth eat such things as were not fit for not." And therefore saith God, '* Hearken dili-food. gently unto me and eat that which is good, and

let your soul delight itself in fatness," Isa. Iv. 1, 2. Prayobserve what the Holy Ghost compares the food of ungodly sinners to: First, They are said to feed on the wind ; Secondly, To feed on ashes; Thurdly, On gravel; and Fourthly, On husks. The prodigal would fain have filled his belly with the husks which the swine did eat Should a poor Captive have nothing allowed him to eat, but husks, gravel, or ashee, all would conclude his condition to be very miserable: so miserable are all ungodly sinners, Isa. xliv. 20, Hos. xii. 1, Prov. xx. 17. Alas I all the pleasures, riches, and honours of this world, or whatsoever it is that they feed upon, or let their hearts run out after, are in comparison of Christ the Bread of lile, and those other good things which believers daily feed and feast upon, but as feeding on husks and gravel. If , men naturally have no food to eat, they will pine away, and soon die: so, were it not for those earthly comforts, that the ungodly have to feed upon, and support their spirits with, though you see what the nature of them is, they would soon pine away. Do but dispossess them of any of these earthly enjoyments, and their hearts, like the heart of Nabal, would presently die in them; for they never tasted how good the Lord is, how sweet promises are, what is to have the love and favour of God; never tasted of the feast of a good conscience, nor of the comforts of the Holy Ghost," Psal. xxxiv. 8.

IX. Some persons that have IX. The wicked are not only Captives of the been taken Captive, have been devil, ^stripped of all their first righteousness, in grievously wounded; they have not prison, in iron chains, almost starved to death only been stripped, put into prison, spiritually ; but also they are wounded '* from' the and almost starved to death, but sole of the foot to the head, there is no soundness in also have lain there ina sad, bloody, it, but wounds, and bruises, and putrefying sores," and mangled condition, and their Isa. i. 6. Some conclude, that the prophet speaks wounds let alone to fester, stink, of the body politic, or national church of the Jews, and be very loathsome. which was under great affliction, and so was that

way sorely wounded. But doubtless the wounds and sickness spoken of here, were those sins and abominable evils that people were guilty of; which appears from what is said by the Lord in the first part of the verse ** Why should

WICKED MEN COMPARED TO CAPTIVES.

[book IV-

ye be stricken any more ? ye will revolt more and more." And as a proof of it, ha saith, '* The whole head is sick, and the whole heart faint." Sin was the sickness, and the wounds; and those afflictions that God had brought upon them, was the cure. But why, saith God, should I afflict or chastise you any more, or use means for your help and healing, when under the use or exercise of that sovereign means I have used, you grow worse and worse ? It is said of the man that went from Jerusalem to Jericho, and fell among thieves, that he was not only stripped of his raiment, but wounded also, Luke X. 30. *< My wounds stink, and are corrupt," saith David, Psal. xzxviii. 5; and in another place he cries out, " Lord, have mercy upon me, and heal my soul, for I have sinned against thee," Psal. xli. 4. From whence it appears, that a godly man may be wounded by his sin, and that sorely too. Every sin makes a wound in the soul; what a fearfiil case are unconverted souls then in ? 0 that sinners would but consider tiiis. See Sin a Wound, and Sickness.

METAPHOR.

X. Some persons that have been taken Captive, and brought into prison and bondage, besides other sad circumstances they have been under, they have been brought under the sentence of death, nay, and for their horrid rebellions, treasons, &c., under a fearful and painful death, as to be torn in pieces, or burned alive.

PARALLEL.

X. The. ungodly, who remain Captives to Satan, being under the power of their lusts, or abiding in the state of unregeneracy, are not only under all the sad circumstances you have heard ; but to render them every way miserable, as ia truth their present state is, they are under the sentence of death. Perhaps some would conclude, that death to such persons I have given the chai-ac-ter of, is better tlmn life : and, with Job, they had

better ohoose it. Alas; it would be so indeed, were it to die the common death of all men. Death puts an end to all the external miseries of niortals; but the death of sin's Captives is quite another thing. They are condemned to be burned, to be burned alive too; but this is not all, to lie burning in the fire of God's eternal wrath for ever, where they shall be always dying, but cannot die : *' Where the worm dieth not, and the fire is not quenched."

METAPHOR.

I. Captives, that are so only to men, are but externally ensl&ved.

U* Somepersonsmaybefreeand at liberty in their souls, at the same time when they maybe Captives as to their bodies, and so their capti-vitymay s«emlessgrievoustotbem.

III. Captives that are so only to men, mayand have been redeemed with money.

demption of one of Satan's slaves; thing can make a compensation for

lY. If no other means can procure the liberty of Captives, that are so only as to their bodies, yet death sets them free, and those to whom they are in bondage have no more to do with them.

Y. Some that are Captives only in their bodies, are so sensible of their misery and thraldom,tbatthey seek and desire to improve all means imaginable for their deliverance.

DISPARITY.

I. But Wicked Men, that are slaves to sin and Satan, are captivated in their souls, notwithstanding as to the body they may be at liberty, as to outward thraldom.

II. But it cannot be so said of a wicked Man, for whatever misery befals his body, it is abun-. dantly aggravated by and iiom the Captivity and slavery of his soul; nay, in the enjoyment of his greatest outward liberty, he is in dreadful thnldom by sin and Satan.

III. .But spiritual Captives, such as are in bondage to sinandSatan,cannot be redeemed with money. It is not silver or gold, that can purchase the re-

for the redemption of the soul is so precious, that no-it, but the precious blood of Christ, I Pet. i. 19. lY. But Wicked Men, living and dying in bondage to Satan and their own lusts, cannot be free by death, but are thereby put into an irrecoverable state of eternal misery, from which there can be no redemption, being delivered up to Satan.

Y. But some wicked Men are not only insensible of their bondage to the devil, and their OMm lusts, but are lifeless as to any ways or means of deliverance. Though means be used daily to ecu-vince them of the dreadful danger of their bondage* state, and of the way and means of their redemption; yet though the blindness and

METAPHOB. DISPARITT.

hardness of tbeir hearts, they rest at quiet in the devil's prison, where they are shut up as Captives. And that which declares their greatest thraldom and misery is, they refuse all the tenders of grace in order to their redemption, nay, set light by Jesus Christ, who came to proclaim liberty, &c,

VI. Captives to men only, may VI. But wicked men, though the saddest Cap* be redeemed, and set at liberty, tives imaginable, in respect of misery and thral-and yet so captivated by them dom, yet if set free by Jesus Christ, they shall fc again, as that they may die in no mere the slaves of Satan: '* For those whom slavery the Son makes free, are free indeed," John viii.

36 ; free from the dominion and power of sin and Satan here, and free from the wages of sin, which is eternal death, hereaifter.

INFERENCES.

4

Quest. Some may say. If this bet he state of unconverted men and women, they are miserable objects indeed. But is there no relief nor help for these poor Captives ? Must they perish inevitably, and be damned for ever ?

Answ. God forbid ! There is good news for these slaves and Captives of sin and the devil, a Gospel to be preached to them ; God is full of bowels; were there no deliverance to relieve, it would be sad beyond what any are able to conceive. But to prove that there is salvation and relief for the vilest sinners, consider these three things following:

1. The Lord Jesus hath purchased deliverance for them, he hath laid down a satisfac^ tory price or ransom for these Captives, who through faith in him shall obtain deliverance.

2. Christ is ordained and anointed to preach glad tidings to them. " The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he bath sent me to heal the broken-hearted, to preach deliverance to the Captives, and recovering sight to the blind, and to set at liberty them that were bound," Luke iv. 18, Isa. Ixi. 1.

3. Many who have been in the like state of Captivity and bondage have been set at liberty; thousands that have been slaves of sin and Satan, through the infinite mercy of God, are now in a perfect state of freedom. " Such were some of you,'' saith the apostle, '' 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," 1 Cor. vi. 11.

Sirs, what blessed news is this for poor sinners I Suppose a man who is a slave or Captive, and suffereth justly for his sin, was stripped naked, and put into a dungeon, bound wich cruel and heavy chains, wounded in the most fearful manner from head to foot, and only fed with ashes and gravel stones, and in this condition were condemned to abide for many years, and then to be put to the greatest torture that mortals can devise, where he should suffer a long time together, always dying, and yet cannot die ; and that on a sudden one should come to him with the joyful news of a full and perfect deliverance; would not this be the welcomest news that ever he heard ? Sinners, may not the tidings you hear, cause your hearts to leap in you for joy I Though you have undone yourselves by your wicked works, yet God hath devised a way to deliver and save you for ever.

Quest. How, by what means, and by whom, may some poor ignorant soul say, '' Is deliverance brought about ?"

Answ. Deliverance out of this bondage-state is by Jesus Christ, only by him; ** Neither is there salvation by any other," Acts iv. 12. *' If the Son therefore make you free, ye shall be free indeed," Jolm viii. 36. But further to answer the questions, I say, the liberty is.

&'' • '^ "°"°-

By a conquest. 1. There was no other way found out to bring sinners out of this their miserable condition, but a great sum must be laid down: ** Ye are bought with a price," 1 Cor. vi. 20. But know this, " We are not redeemed with corruptible things, as silver and gold," &c., 1 Pet. i. 18. All the gold and silver in the world, and all the riches thereof, were there ten thousand worlds more, could not redeem cue soul out of this state of bondage and slavery to sin and Satan. " The redemption of the soul is precious, and ceaseth for ever," Psal. zlix. 8. Nay, if a man should offer up his son

or daughter, " The fruit of his hody, for the sin of his soul," Mic. vi. 7, it would be utterly rejected. Nothing could redeem us but the price of blood, and that too the ** Precious blood of Jesus Christ, as a Lamb without spot," 1 Pet. L19. See Surety.

2. Deliverance out of this bondage is by conquest. ' Unless the Saviour of mankind conquer those cruel enemies of the soul, not one sinner can be set at liberty : for it is not the bare ransom or price of Christ'^ most precious blood, I mean the laying down of his life, that could work a perfect freedom for us ; for though that made a full compensation io the justice of God, yet sinners being under the power of sin, Satan, and death, these enemies take no notice at all of that price; for our Saviour did not capitulate with them, neither will they give up their prisoner till they are overcome, and, as I may say, are forced to do it: for as Christ saith, " When a strong man armed keepeth his palace, his goods are in peace; but when a stronger than he shaU come, and overcome him, be tak-eth from him all his armour," &c., Luke xi. 21, 22. Satan it this strong man armed, and Jesus Christ the Person that is stronger than he ; and it is our mercy God sent us such a strong and mighty Saviour, one able to subdue sin, conquer Satan, overcome death, that 80 he might deliver us, who were taken captive by them at their will. '* To this end was the Son of God manifest, that he might destroy the works of the devil," 1 John iii. 8. He through death, and rising again from the dead, " Hath destroyed deatii, and him that had the power of death, that is, the devil; and delivered them who through fear of death were ail their life-time subject to bondage," Heb. ii. 14, 15. He bids as also, ** Be of good cheer, for he hath overcome the world," John xvi. 33.

This conquest by the Lord Jesus is two-fold:

1. For us without us: " When he ascended on high, he led captivity captive." He took him captive, that had taken mankind captive. '* Having spoiled principalities and powers, he made a show of them openly, (the work is already done) triumphing over them in it," Eph. iv. 8, Col. ii. 15.

2. This conquest is wrought by Christ also in the soul; for palpable it is, that every uncoverted person is under the power of those cruel enemies, as hath been already shown; and have they a sufficient power of their own to encounter with them ? Is sinful, weak, and depraved man, a match for Satan ? Is he able to subdue and overcome him ? Or can he by any inherent power of his own destroy the power of sin, and change his own heart ? *' Can the Ethiopian change his skin, or the leopard his spots?" Jer. xiii. 23. Is man able to raise himself from the power of the grave ? Any of those things are too hard for sinners to do; and therefore it follows, Christ must conquer these enemies in us, he must break our bones, and burst our chains in pieces, &c. Pray remember, Christ is a perfect and complete Saviour, he alone doth the work, he doth it for us, and also in us ; " His own arm brought salvation," Isa. Ixiii. 5. He hath no partner nor competitor.

Secondly, As this may serve to humble mankind, so also it may lift up their hearts who are redeemed, in praises to the Almighty, Job. vii. 17; 0 what is man that God should be mindful of him! What I regard such a deplorable rebel, slave, and Captive of sin and the devil I and the rather, considering the nature of that glorious freedom procured by Jesus Christ, which is, 1. A freedom from the guilt of sin. 2. A freedom from the filth of sin. 3. A freedom from the power of sin, " Sin shall not have dominion over you," Rom. vi. 14. 4. A freedom from the eternal punishment of sin; a freedom from sin, from Satan, from the law, from death, and from vnath; and by this means, made the sons an J daughters of God, making them nigh to him, enjoying union and communion both with the Father and the Son, having peace, and good assurance of eternal life.

Thirdly, It may cause the redeemed ones of God to pity sinners, pity their unconverted relations; what a deplorable condition are they in ! How exceedingly are persons concerned for their relations who are in slavery, though it extend but to the body ? And what ways and means do they with all diligenoe make use of, to procure their liberty and freedom ! And by how much the bondage of sin and Satan exceeds all the slavery that man can possibly be exposed unto; by so much the more ought that means to be improved, that may effectually accomplish their redemption.

WICKED MEN SLUGGARDS. ** How long unit thou sleepy 0 Sluggard ? When wilt thou arise out of thy sleep r Prov. vi. 9.

'* How long wilt thou sleep ?" Sleep is taken varipusly in the Holy Scripture.

1. For the binding or closing up the senses, to give the body rest: ** The same night Peter was sleeping between two soldiers," Acts xii. 6. This is a natural sleep.

2. It is taken metaphorically.

(1.) For death. Hence it is said, " David, after he had served his generation according to the wiU of God, he fell asleep." " For now shall I sleep in the dust, and thou shalt seek me in the morning," <&c., Job vii. 21. This is a mortal sleep.

(2.) For a dead or senseless state in sin, i. e., sin ruling and over-ruling in men's hearts before conversion, ** Awake thou that sleepest, and arise from the dead, and Christ shall give thee life," Eph. v. 14 This is a spiritual sleep.

(3.) For a drowsy and slothful frame of heart, which often attends the godly: " I sleep but my heart waketh," Cant. v. 2.

Thou Sluggard or slowthful person. There is a three-fold Sluggard.

1. One that is idle, loving ease and bodily rest, neglecting his worldly concerns. " I went by the field of the slothful," &c., Prov, xxiv. 30.

2. One that is spiritually idle, wholly careless and negligent of his soul, and the great concernments thereof: " The Sluggard saith, there is a lion in the way."

3. One that hath been formerly awakened in a spiritual sense, and is fallen into a cold, drowsy, and negligent state again.

I shall run the parallel with respect had principally to that description Solomon gives of a Sluggard.

SIHILE. PA&ALLEL.

I. A Sluggard is a person that I. So the sinner, or spiiitual Sluggard, hath

makes excuses: *' The slothful Man many excuses; if I should arise, saith he, and fol-saith, there is a lion without, I shall low Christ, I shall suffer in my name, be re<^ be slain in the street," Prov. xxii. 13. preached, suffer in my estate; nay, it may come

to pass, saith he, that such ai are religious indeed

may be put to death. There are many Romish lions without, persecuting and devouring beasts of prey, that I fear will fly upon me in the street; an^ hence he resolves to keep himself in a whole skin.

U. A Sluggard, Solomon saith, is II. So a sinner, or a spiritual Sluggard seems

like a door that turneth upon its to move this way and that way. He reads God's hinges: "As a door turneth upon its word, and hears sermons, and perhaps prays too, hinges; so doth the slothful man but still is where he was; he b not renewed in upon his bed," Prov. xxvi. 14. his inward man, no change hath passed upon him,

he is one that loveth his lusts, this and the other sin, and is not taken off his old hinges; he is still in the state of fallen man, not taken off of the old root, and transplanted into Christ.

HI. The Sluggard is a man of III. So the wicked man, or spiritual Sluggard, desires, but not of endeavours. The is full of desires; he, with Balaam, desires to die Sluggard desireth, and hath nothing; the death of the righteous, he desires to be saved, but the soul of the diligent shall be and hath many faint desires to be forgiven ; he made fat, Prov. xiii. 4, compared cries out sometimes, when conscience flies in his with chap. xxi. 25. The 'desire of f"ce, and rebukes him, God forgive me, the Lord the Sluggard killetb him, because his help me, &c., but never strives with all his might hands refuse to work. against his sin, and the temptations of the devU.

Hence his desires are said to slay him. Numb, xxiii. 10. Desures without endeavours will deceive the doul, nay, eternally ruin and damn the soul. What avails it a man that is hungry, to wish for i^ead, when he never labours for it? The promise runs to the diligent and industrious person; '' He shall be fed, but the Sluggard shall suffer hunger, and pine away," Prov. x. 4.

IV. The Sluggard neglects his IV. So the sinuer, or spiritual Sluggard, neg-vineyard, and lets his field run all lets his soul, and the soula of his family.

WICKED 3IEN StTJGGABDS.

[book IV.

SIMILE.

over with nettles and weeds. " I went by the field of the slothful, by the vineyard of the man void of understanding, and lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down," Prov. xxiv. 30, 31.

y. The way of the Sluggard seems to be barred or hedged up, that he cannot go on, he cannot find the path. '' The way of the slothful Man is a hedge of thorns: but the way of the righteous is plain," Prov. xv. 19.

PABALLEL. •

though he provides for the body, and takes care what he and his shall have to eat, and what to put on; yet his soul, and the souls of such as are about him, are negleeted; nothing but weeds and corruption grow there; sin and filty lust predominate, pride, passion, covetousness, and every evil work, Jam. iii. 16.

YI. The Sluggard doth not e^joy the good that is in his hand: " The slothful Man roasteth not that which he took in hunting," Prov. xii. 27; that is, when he hath got food, he doth not prepare it, nor make it meet to be received, nor feed upon it.

v. So the sinner's way, is as it were, hedged up: for like as a hedge obstructs or hinders a man sometimes in his way, that he cannot pass along; so the wicked by one temptation, obstruction, or another, are hindered from going on in the ways of God. Perhaps the snares that attend their trade, are as a hedge to them ; or the fear of displeasing a father, or uncle, or some other relation, lest they should be left oat of their will, or dispossessed of an estate; or a landlord, or some great man or neighbour, by whom they may possibly have their livelihood, may be as a hedge or bar to obstruct them in their foUowing of Christ, and by this means is the spiritual Sluggard dis^ couraged.^

VI. So the spiritual Sluggard doth not enjoy the heavenly good things that seem to be in his hand : *' Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it ?" Prov xvii. 16 Some men hunt, as it were, after knowledge ; go from one place to another, will hear this worthy minister, and that worthy minister, ,and at last when they have found the venison, I mean, come to understand the will of God, they do not subject to it. They know what the threatening is, but fear it not, and know what the precept is, but obey it not; and know what the promise is, and yet believe and apply it not. And thus they roast not that which they have taken in bunting; they feed not upon the word ; they are " forgetful hearers, and not doers of the word, and thereby deceive their own souls," Jam. i. 22.

VII. The Sluggard is one that VU. The spuitual Sluggard loves his ease. If

loves Hot to encounter mih difficult religion cannot be owned, professed, and stuck to,

unless a man offer some force, as it were, unto himself, and expose the flesh to some hardships, he presently grows weary of it. He cannot in the morning goto prayer, because his worldly business calls for him, or perhaps it is coM, or he is indisposed, &c. And perhaps he cannot pray at night, because it doth not agree with the flesh ; the body is weary, and would fain go to bed. And he cannot go to church to hear the word of God, because the wind blows, or it rains; or he hath wearied himself the day before, and so cannot rise early enough ; or it is a great way, and the ways are bad, &c., yet he knows in his conscience, that if there were but a good bargain to be bought, or some worldly advantage to be had, though it were not above the value of half five pound, all these obstructions would be nothing. But perhaps some Sluggards may get over these things; and yet if there lie other difficulties in the way, they cannot hold the plough of the Gospel; if there is a blast of persecutiou feared, he knows not how to encounter with that. And thus the Sluggard discourages himself.

YIII. So the spuritual Sluggard, though he is monstrous idle, prays as if he prayed not, and reads as if it were a burden to him, and hears the word with no delight, his heart is asleep, and perhaps his eyes too ; yet he is very wise in his own conceit. Nothwithstanding he is such a poor, carnal, workily wretch, he hath high thoughts

ties ; he cannot abide to think of enduring a little hardship. ** The Sluggard will not plough by reason of the cold," Prov. XX. 4.

VIII. The Sluggard, though he is so slothful, as to hide his hand in his bosom, and is grieVbd to bring it again to his mouth, yet he is wise in his own eyes. '* The Sluggard is wiser in his own conceit, thaii seven Men can render

METAPHOR. PARALLEL.

a reason," Prov. xxvi. 16. of himself, and cries out, when reproved, I know

as much as you; mind your own matters; every tuh shall stand upon its own bottom; why do you trouble yourself with me ? Thus " every man is right in his own eyes, hut the Lord pondereth the heart," Prov. xxi. 2.

X. The Sluggard is a man that IX. So the spiritual Sluggard seems also to de-

seems to desire but a little time, su*e but a little time to gratify his flesh, and and then he will awake: *' Yet a please his sensual appetite, to walk in ways of little sleep, yet a little slumber, yet vanity, and sin against God. I will, saith an un-a little folding of the hands to sleep," godly person, repent, or it is my purpose to re-&c. As much as if he should say, form my ways; but let me alone a little longer. Let me alone yet a little, I will it is time enough yet. It is a great while to-day, sleep but a little longer; let me have saith the Sluggard, when one comes to awake him a little more sleep, &c. early in the morning: so saith the sinner, it is a

great while before Christ will come, or before old age and death will come; in his heart therefore he is resolved to continue in his evil and ungodly courses a little longer: " Yet a little sleep, yet a little slumber, yet a little folding of the hands to sleep." Pray observe, how sweet sleep seems to be to a Sluggard; so the ways of sin and vanity seem sweet to an unconverted man: and as hard labour is grievous to such a person; so is godliness, I mean strict and real godliness, godliness in the power of it, to an unsanctified heart.

X. Lastly; A Sluggard cannot X. A sinner, or spiritual Sluggard, cannot en-

abide to be disturbed: 0 let me dure to te disturbed: the thoughts of deadi are lie, let me sleep; what ado you to him like the hand-writing on the wall, Dan. make ! is the voice of a slothful v.: he loves not that conscience should call upon man. him to awake him, nor ministers, nor any

friends he hath; uay, such as would, or do strive to rouse a sinner, are the unwelcomest people in the world to him. Repent I repent I what ado is here, saith the graceless soul, can you not let me alone ? pray do not trouble me. You know who sent away Paul, beuig unwilling to hear any more at that time.

IKFEBEN CEB.

I. This shows what a sad and dangerous condition sinners are m; they are not only asleep, but in a dead sleep, and know not how near eternal ruin they are.

II. We shall endeavour therefore to awaken the sinner out of his deep sleep.

1. Sinner, God calls aloud upon thee: *' Awake thou that sleepest, and arise from the dead. How long wilt thou sleep, 0 Sluggard ?"

2. God hath called not only loud, but long, upon you. Consider what danger you e:qK>se your souls unto; you put an opportunity into the Devil's hands to destroy you. Huw easy is it for a weak enemy to destroy a mighty champion, when he is asleep ? Jael, a woman, soon destroyed Sisera when he was asleep.

3. May I not say, sinner, the Philistines are upon thee, and thy soul is in danger of being made a prey for ever.

4. Many ways hath God used to awaken thee: he hath employed his ministers, he hath set conscience on work, he hath brought forth many dreadful judgments, and all to awaken thee; and shall all means fail and be insufficient ?

5. Thou losest many choice blessings by lying thus asleep in thy sin.

6. There is grace offered you, pardon offered you,|peace offered you; and will not this stir you up ? Nay, more than all, Christ is offered you, heaven offered you, a kingdom and crown of endless glory is offered you: soul, rouse up, and look about, consider the opportunity that is now in your hands; will not life and light, pardon and peace, God and Christ, heaven and happiness, do you much good ?

7. It is harvest-time. " Go to the ant, thou Sluggard, consider her ways, and be wise. She provideth her meat in the summer, and gathereth her food in the harvest," Prov. vi. 6---8, and shall such a small and contemptible animal be wiser than you ?

8. The harvest will soon be gone, the day of grace be over, and then it will be too late. *' The harvest is past, the summer ended, and we are not saved," Jer. viii. 20.

9. If you will not now sow because it is cold, you are like to beg in harvest, and have nothing, viz., at the end of the world: and then you will say, '^ Lord, Lord, open unto us; and he will say, verily, verily, I know you not, depart from me ye workers of iniquity/'

3 B

10. Let me tell thee, thou art just ready to drop into hell, thou steepest in a dangerous place; awake, sinner, or thou art damned I If thy house were all on fire, and thy neighbours should not cry out to thee to save thyself, thou wouldst conclude they were without all bowels of humanity: Sinner, this is thy condition, thy soul is on a flame ; see what sin, that evil spark, hath done; I can do no less than cry out, fire, fire; Wilt thou sleep, and be burnt for ever ? The Lord awaken thee.

III. Let saints bless God they are awakened out of their sleepy state.

IV. Let not Satan, this world, nor any other enemy lull you asleep again. Let us not sleep, as do others. Christians are subject to fall into a spiritual drowsiness; see Matt XXV. 1—7. 0 cry therefore with David, " Lord, open thou mine eyes, lest I sleep the sleep of death."

Quest. Some may say, from whence doth it arise, that the saints are so subject to be overtaken with spiritual drowsiness ?

Ans. 1. From the weakness and dulness of the flesh: " The Spirit indeed is willing, but the flesh is weak."

2. By being slothful, negligent, and out cf employment, when we grow indiflerent and careless, and neglect our work, neglect prayer, reading and hearing God's word, no marvel if we soon fall asleep: " Slothfulness casteth into ^ deep sleep," Prov. xix. 15.

3. By being amongst sleepy folks: this is apt to make a wakeful person in a little time drowsy, and subject to nod too; a sleepy family, a sleepy church, a sleepy ministry, usually have bad eflects upon this account upon a spiritual Christian, therefore prize a soul-awakening ministry.

4 By means of long watching, *' Whilst the bridegroom tarried, they all slumbered and slept."

5. A black, dark, and gloomy day is subject to cause one to grow drowsy, as most men can experience.

6. By an apprehension it is a long while to-day, time enough, saith the Sluggard, to arise. Men think of living long, and that it will be a great while before the Lord comes, &c.

WICKED MEN FOOLS.

" The Fool hath said in hia heart, there is no God;' Psal. xiv. 1.

*' Yea, also, when he that is a Fool walketh by the way, his wisdom faUeth him, and he

saith to every one that he is a Fool;* Eccles. x. 3. " For wrath killeth the foolish man, and envy slayeth the silly one," Job v. 2. ** They were children of Fools, yea, children of base men, they were viler than the earth,''

Job XXX. 8. " Thou Fool, this night thy soul shall he required of thee," Luke xii. 20.

Sin is folly, great folly, and sinners are Fools; how often in the Proverbs are ungodly men, though accounted very worldly-wise, called Fools, simple ones, men of no understanding ?

«

SIMILE. PABALLEL.

I. A Fool is one that knows not I. So wicked men know not what is good and what is good, what is best for right in itself; they know not what is good for him; he is a man of no under* themselves, they are men of no understanding; standing. they cry, " Who will show us any good ?" Psal.

iv. 6. That is, saith Mr. Caryl, any good cheer, plenty of com and wine. They esteem gold and silver, and other outward good things, before pardon, peace of conscience, and the favour of God, and are therefore Fools.

n. A Fool or idiot will hurt, II. Wicked men hurt themselves: nothing

wrong, or abuse himself. Perhaps wrongs or wounds a man more than sin, hence you have heard of the gentleman's called a dart, sting, ftc. Yet so void are all uB'> Fool, who happened to be in com- godly men of understanding, that they consent to

bOOK IV.]

WICKKD MEN FOOLS.

SIMILE.

pany with a carpenter, and the carpenter making himself merry with him, hid his hat: hut it so fell out, as the matter is related, the carpenter some time after chanced to Ml asleep with his head upon a block, which the Fool observing, he took an ax, and chopped off his head, and hid it amongst the chips, and then went laughing away; but being asked, wherefore he laughed? 0, saith he, I have cut off the carpenter's head, and have hid it amongst the chips; and I wonder how he will do to find it when he awakes. But for this he was committed to prison, and when he was brought to his trial, the judge was informed that he was a natural Fool; but that he might be convinced it was true, he ordered a knife to be given to him, and accordingly it was; then said the judge to the poor idiot, cut yourself with that knife; and he, poor soul! did so immeditately: by which the judge knew he was indeed a Fool, and so acquitted him.

III. Is not that man a Fool, who will harbour a thief in his house ? and though he be told of it, and that he is in danger of losing all his goods, and having his throat cut by him, he being a bloody murderer, yet laughs at it, and loves his enemy, and hugs him in his bosom, and resolves to eat and drink with him, and lodge him in his chiefest room: and yet is informed this thief never spared any man that showed him favour.

IV. Is not that man a Fool, that striveth with one that is infinitely stronger than himself? or thinks a thorn hedge can stand before a consuming fire? or supposes a potsherd can prevail against the potter ?

PARALLEL.

sin, yield to sin, run, as it were, this spear into their own bowels, wound themselves to the very heart, and yet say, are not we in sport ? Can there be any greater folly, or a more palpable sign of a Fool, than for a man to whip, lash, scourge, and do thus unto himself ? When Satan tempts men to sin, he doth, as it were, put a knife into their hands, and tiien bids them cut and sksh them-telves with it; and yet no sooner doth Satan thus tempt and entice them, but they presently consent to him, until they have wounded themselves from the crown of their heads, to the soles ^f their feet. What man but a Fool would run into the hornet's nests? or after this lamentable manner wound himself? sinners are such Fools, that they play with the asp, and delight to be at the mouth of the cockatrice den. Sin, in the Holy Scriptures is compared to both these cruel serpents; and hence the poison of asps is said to be under their tongues, Psai. xcl. 3, Rom, iii. 13. Who but Fools or mad men, will snort and play with such venemous serpents, or drink down deadly poison, when told again and again what it is, and what the effects of it will be, and yet they will do it. '* Look not upon the wine when it is red, when it giveth its colour in the cup, whenitmoveth itself aright," Prov. xxiii. 31, 32. That is, whatever allurements there are to sin, take heed of it: *' At last it biteth like a serpent, and stingeth like an adder."

III. Wicked Men harbour sin, and deceitful lusts in their souls, which is the bloodiest thief and murderer that ever was; that spares none, nor ever did who entertained it, or took delight therein. It hath slain and utterly undone thousands, and tens of thousands, yea, many millions; yet they hug this cursed traitor, and let him lodge in their hearts, and lie in their bosoms, and show him all the favour and kindness imaginable ; and do they not from hence appear to be the greatest Fools m nature ?

lY. Wicked men strive with the great God, and do they not in this show themselves to be Fools ? have they an arm like God ? can they thunder with a voice like him ? yet they continually resist him, and fight against him. Job xl. 9. They that go on in their evil ways, make war with the Almighty, and dread-Soverei^ of heaven and earth. " Woe unto him that striveth with his Maker: let the potsherd strive with the pot-sherds of the earth," Isa. xlv. 9. Do you not see this day, how man, sorry man, sets himself against God * they are re-aolved to see what they can do, they will not yet lay down the cudgels; they set their wisdom against God's wisdom, and try if they can counter-work him in the ways of his providences. Now what a folly is this 1 God is as a consuming fire, and man is as stubble fully dry. See what Jehovah himself saith upon this account: " Who would set the briers and thorns against him in battle ? I would go through them, I would bum them together," Isa. xxvii. 4. Now is not he that takes up arms agamst such an enemy, that commands heaven and earth, a Fool ? he whom all the forces of earth and hell arc not able to withstand; who at a word of his mouth makes frogs in*

WIGKKD MEN FOOLS.

[book IV.

SIMILE.

PARALLEL.

yade Pharaoh, and stars to fight against Sisera: who makes the hills and moantains quake and tremble before him, &c. '* He is wise in heart, and mighty in strength; who ever hardened their heart against him, and prospered ?" Job ix. 4.

V. Is not he a Fool that hath not wisdom enough to direct himself ? but then what will you say of him that will not follow the counsel and direction of the wise ? though he is told, the way that he is in, will bring him into a lion's den; or if he step one step further, he will fall into a furnace of fire: yet resolveth to go on, notwithstanding he confesseth he hath no ground to question the truth of that, which is in faithfulness told him.

y. Wicked Men have not wisdom enough to direct themselves; but that which adds to their folly is this, they will not take the counsel of the wise God, nor the direction of his tekithful ministers. Though they are told day by day, that if they proceed and go on in the ways they are in, viz., swear, lie, whore, be drunk, &c., they must perish, and be damned for ever; and that they know not, but the next time they commit any of those sins, they may fall into the lake that bumeth with fire and brimstone: yet they will go on, and continue in their sins, contemning all advice and counsel, though they have not the least ground to question the truth of what is declared to them, since the word of God saith positively, '* Except ye repent, ye shall all likewise perish:" Luke xiii. 5. " And that the un righteous shall not inherit the kingdom of God; neither fornicators, nor idolaters, nor adulterers, nor efifeminate, &c,, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners," 1 Cor. vi. 9,10. And now though they know they are guilty of some of these, or the like sins, yet they resolve to live in them, and therefore are Fools.

YI. Is not he a Fool, that is not VI. Wicked Men are such Fools that they know able to judge of the nature of not the nature of things, times, nor occasions.

He is offended with those ways of God that cross

his sinful appetite ; he would fain have God yield

to him, and order tbingfs that suit his filthy lusts.

If the word forbid all sin, and would, if it might

kindle upon his heart and conscience, bum up

and destroy all his lusts; presently he cries out,

it is too hot, and therefore strives to put it out.

In a word, he would be saved in a way of sin. i. e.,

have his wounds healed, and yet the sting let

alone in the flesh; he would be well, but take no

physic; would go to heaven, but never walk in

the way to it; he would not be naked, and yet will put on no clothes, &c., and therefore a

Fool. To vex and be angry at the troubles that fall upon us, or at the hand of God

which sends them, is a high point of folly

Yll. A Fool wiU take brass VII. Wicked Men are thus foolish, and more;

counters for gold, and be pleased with for when bugles and diamonds, counters and gold,

are set before them, tliey leave the diamands and the gold, and please themselves with those toys and baubles; when which is infinitely more sottisii* heaven and bell, life and death, are set before them, they choose hell rather than heaven, and death rather than life ; they take the mean, transitory, trifling things of this world, before the favour of God, the pardon of sin, a part in Jesns Christ, and an inheritance amongst the Saints in light; they prefer a moment's time of sinful ease and pleasure, before an eternity of joy and glory in heaven, they prefer the creature above tbe Creator; they labour more for the present good of their bcfdies, than for the eternal go<Ki of their souls, which are ten thousand times of greater worth; and do not these things demonstrate fully that they are Fools ?

things, or of times, or occasions, and from hence is angry with every thing that suits not with his nature, or foolish humour? he will be angry with the sun, if it shine hotter than he would have it, and with the winds, if they blow harder than he would have them; he likes not the winter, nor would have it ever rain.

bugles more than with diamonds. When an heir, saith Mr. Caryl,* is impleaded for an idiot, the judge commands an apple, or a counter, with a piece of gold to be set before him, to try which he will take: and if he take the apple, or the counter, and leave the gold, lie is then cast for a Fool, and unable to manage his estate; ior he knows not the value of things, or how to make a true election.

* Caryl on Job, c. 6. p. 182.

i^ra

BOOK IV.1.

WICKED MEN FOOLS.

789

SIMILE.

PABALLEL.

VIII. Is not he a Fool, that feeds on husks, gravel, and a<hes, and yet thinks he feeds on tlitt hest food ? He lives among swine, a .id feeds as they feed, and yet is contented?

VIII. Wicked Men are said in the Holy Scrip* tures to feed on husks, gravel, and ashes, by which is meant the pleasures, profits, and honours of this world ; for what is it that they feed upon, or take delight in, but these things ? Isa. zlv. 20. Take away their outward enjoyments, or the comforts of this world, and their hearts, like Nabal's, will die within them, or like a man that pines away for want of food: for, alas! they have nothmg else to support their spirits. And whilst they feed upon these things, they coLclude they feed upon the best food, and enjoy the chiefest good; yet they never have a real taste of the love of God in Christ, nor do they know how good the Lord is, nor will they make trial, though they are invited to come and buy, and eat that which is good, and let their souls delight themselves in fatness. The prodigal would iain have filled his belly with husks that the swine ate, wicked men being intended by the swine in that place, but no man gave to him, Luke xv. 16.

IX. Is not he a Fool, that thinks IX. Wicked Men think it is time enough to it is time enough to sow when he repent when they have spent all their days in

sin, and in serving the devil. When they should reap the harvest of a godly life, they think it is time enough to begin to sow to the Spirit, and convert to God. They sow to the flesh, and yet think to reap life everlasting; when nothing is more evident than this, viz., ** Whatsoever a man soweth, that shall he reap;" therefore saith the apostle, '* He that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting," Ga). vi. 7, 8. Shall foolish Men think to serve the devil all the best of their days, and yet hope that at last God will accept of their repentance ?

X. Wicked Men are full of mischief. Hence saith David, ** Gather not my soul with sinners, nor my life with bloody men, in whose hands is mischief," &c., Psal. xxvi. 9. " Drawme not away with the Wicked, and with the workers of iniquity, which speak peace to their neighbour, but mischief is in tlieir hearts. Yea, he deviseth mischief upon hia bed; hesettethhimself ina way that is not good,"

Psal. zxviii. 3. Nothing more evident than this. How restless have the ungodly been in every age of the Church, to contrive mischief against their peaceable neighbours, especially the wicked Papists! What plots and sham-plots have they devised, to destroy the quiet and peace of this land, nay, to destroy the upright and godly people that dwell therem ! They care not what mischief they do, so that they may undo and spoil those who hate their idolatrous Church. One while they study ways how to blow up the king and parliament; another while, bum our houses, and lay our £^ous city in ashes. And, as if this mischief were not enough, they have carried on a secret and devilish design to take away our religion and lives, and whatsoever is dear to us; and then to blind the unwary and credulous sort of people, invent sham-plots to cast all upon the innocent Protestants. But let them remember, in this they are but Fools; they have the mark and brand of Fools upon them, and their mischief shall fall upon their own heads. " He that saeketh mischief, it shall come upon him," Prov. xi. 27^

XI. Wicked Men are said tolabourfor the wind: riches are compared to the wind; and he that pursues after them, pursues after the wind: and what a Fool is he that doth thus 1 " What profit hath he, saith Solomon, that hath laboured for the wind ?" Eccles. v. 16. And as Men are said to hi-

hour for the wind, so likewise they are laid to feed upon the wind: *' Ephraim feedeth

should reap ? When he should gather in his harvest, he begins to sow his seed; or when he sows tares, thinks to reap wheat. That work, that would take up the whole time of his life, he thinks may be done on a death-bed, or in an hour or two at the end of his days: or who, having a long race to run, that requires all his strength, resolves to defer it until old, decrepid age ?

X. A Fool delighteth to do mischief; or, as Solomon saith, " It is as sport to a Fool to do mischief," Prov. X. 23. We daily see bow mischievous idiots are; it is dangerous to let some of them at large, or to be in company with them, though others are more harmless.

XI. Is not he a Fool, that la« hours for the wind, and thinks to feed on the wind, and pursues a shadow, and sets his heart upon that which is not?

SIMILE. PARALLEL.

on wind, and followeth after the east wind," Hos. xii. 1, which saith Mr. Burroughs, is a proTerbial speech, to note the following after vain and unprofitable things; that is, to feed on the wind, when men please themselves in their own conceits, and in their own counsels and plots, &c., 1. When they promise to themselves great matters by ways of their own, and leave God's ways and institutions, they may be said to feed on the wiud; and the prophet rebuketh the ten tribes for this. 2. They feed on the wind, saith he, and so their hearts are puffed up in pride and carnal confidence. You Ivnow, according to the food a man or woman feedeth upon, so will their bodies be; so those that feed upon the wind, must needs have proud hearts, or be puffed up with pride and self-conceitedness. 3. Evil men, that live upon conforts that are carnal, and seek for ^e honour and applause of men, they *' Feed upon the wind;" they seek to satisfy themselves with vanity, they strive to take hold of a shadow, and follow iifter the wind, things that cannot fill the soul, nor satisfy its desires; things that are uncertain, lost by one storm at sea, consumed by one spark of fire, or gone by a false oath, or wasted by the badness of trade, or by the extravagancy of an evil and foolish son, and therefore are Fools.

XII. Is not he a Fool, that es- XII. Wicked Men set their hearts upon their teems the greatest evil above the base and cursed lusts, love their sins more than greatest good ? God and Christ. We read of some who are *' Lovers

of pleasure more than lovers of God," 2 Tim. iii. 4. Now is not sin the greatest evil, and God the greatest good ? There is nothing bitterer than the one, nor nothing better than the other; and yet they choose sin, and refuse the good that is in the eternal God, and account Christ not worth the pleasure of one wicked lust, and therefore Fools.

XUI. Is not he a Fool, who to XIII. Wicked Men, to avoid a little trouble avoid a spark, leaps into the fire; and affliction in this world, expose themselves to or to save his hat loses his head ? eternal tx)rment, before they will deny themselves

of their lusts, they will bum in hellforthem; rather than go to prison for Christ, they will go to hell for denying of him.

Xl^FEBENCES.

I. Lament over Wicked Men; Fools are to be pitied.

II. Be patient, and thou wilt see what will become of these Fools.

III. It shows what abundance of folly and Fools there are in the world.

lY. It shows us how strangely ungodly Men, worldly wise Men are deceived in tbemselves.

V. It shows what true wisdom is: " The fear of the Lord is the beginning of wisdom, und to depart from evil is understanding," Job xxviii. 28; and in another place it is said, *' The fear of the Lord is the beginning of wisdom, and a good understanding have ull they that do to his commandments," Psal. cxi. 10.

YI. Let it caution thee to take heed lest thou art a Fool: the characters of such an c ue, as given by wise Solomon, take as followeth, (I.) He will be meddling. (2.) One that is as you have heard, mischievous, Prov. x. 23. (3.) One that many afflictions iir.d stripes will not work upon nor humble. (4.) One whose sin cleaves to him, I'lov. xxvii. 22, (5.) One that is full of words, Eccles. x. 14. (6.) One that will utter nil his mind, Prov. xxix. 11; speaks that which he should conceal. (7.) One that jMospcrity destroys, Prov. i. 32. (8.) One that is slothful Eccles. iv. 5. (9.) One that iiusteth in his own heart, Prov. xxviii. 26. (10.) One that holdeth it folly to depart Irim evil, Prov. xiii. 19.

WICKED MEN COMPARED TO PAINTED SEPULCHRES,

* * Woe vnio you, scribes and Pharisees, hypocrites ! for ye are like tmto whited Sepulchres, which indeed appear beautiful outward, hut within are fuU of dead men's bones, and of all uncleanness^" Matt, xxiii. 27.

TuEY are principully hypocrites which our Saviour resembles to whited Sepulchres; artd how filthy they rnny be compared theteunto, is showed in the following parallel.

BOOK lY.]

WICKID MEN COMPABED TO SWINE.

791

SIMILE.

PABALLEL.

I. A painted Sepulchre appears, a8 the text saith, beautiful without.

I. So vile hypocrites appear glorious andbeauti-

ful to men, as it they were real saints; they seem

very devout in appearance and outward show, to

those that only behold their outside, it is God

only that sees the heart.

II. So hypocrites, though they may appear holy and religious to men, or to the outward eye, yet are within vile and ungodly, full of pride, vain-glory, envy, malice, covetousness, and every

horrid and abominable lust, which makes them as loathseme in the sight of God, as a stinking Sepulchre is to us. *' A wicked man,*' (saith Solomon) '* is loathsome," Prov.

II. Sepulchres, though they appear beautiful without, yet they are very loathsome within.

xui. 5.

HI. Those that make and beautify a Sepulchre, do it that its inward filth and pollution may not easily appear, or offend those that behold it; much pains, cost, and curiosity is bestowed upon the outside of it, whereas men matter not how filthy they are within.

IV. Though a Sepulchre appears never so beautiful without, yet men know it is loathsome within.

III. So the vile hypocrites, in all their outward shows, zeal, reli^on, and seeming piety, do it to hide their cursed ends, abominable lusts, and vrickedness; for did they appear outwardly to all men what they are inwardly, they would be loathsome to all that fear God. They bestow much pains and cost, and show their skill and cunning, to carry it religiously and warily to men, whereas they taike little or no care how filthy they are inwardly.

IV. So though hypocrites appear never so much like saints to the eyes of men; yet God knows and sees they are polluted and vOe wretdies inwardly.

INFEBEMGES.

I. This shows what the abominable nature of sin is; it is here compared to a dead, putrefied, and stinking carcase; what is more loathsome ?

II. It shows also the filthy, unclean, and abominable state of painted hypocrites, &c.

WICKED MEN COMPARED TO SWINE.

" Neither coat your pearls before Swine/' Matt. vii. 6.

** The dog is turned to his vomit again, and the sow that was washed to her wallowing in the mire;' 2 Peu ii. 22.

Some sort of Wicked Men are more especially in these Scriptures compared to hogs or Swine; we shall in the following parallels show who they are, and how fitly they may be resembled to them.

metaphob.

I. Svrine love to be m the mud, they will wallow in the filth and miry places, which sheep, and divers other creatures strive as much as they can to avoid. This beast, saith Gesner, is a most impure and unclean beast, and its nature is to delight to wallow in most filthy and noisome places.

II. The hog or Swine is a dull, stupid, and senseless creature, not like the hart, and divers animals that might be named.

III. Swine are craving and very

PABALLEL.

I. So wicked men love their brutish lusts, and daily wallow ui the mud and mire of filth, and the abominable pollutions of sin and uncleanness, until they become defiled all over, from the head to the foot. Such men and women, who live in uncleanness, drunkenness, and other beastly sins, may fitly be compared to Swine; for it is as pleasant to them to riot in the day-time, and tumble as it were in the mud of wickedness, as it is to a Swine to wallow in the mire.

II. So are wicked men; they are, like this dull and sottish brute, alow of heart, and hard to believe; theyare men ofno spiritual understanding.

\

792

WICKED UF.N COMPARED TO SWINE.

[book it.

METAFHOB.

PABALLEL.

greedy creatures. They are so greedy, saith Dr. Frantizus, that they have no measure in eating; and hence grow so fat, that seme-times they are hardly ahle to go; nay, they will eat until they hurst themselves.

this respect: they are so greedy and covetous, that they are never satisfied. When they have got their hundreds, nay, it may he their thousands by the year, yet still they pursue the world, as if they had their bread to get, and were not worth a groat, and thus growing fat, Jeshurun like, they forget God. " But Jeshurun waxed fat and, and kicked/' Deut. xxxii. li*. Some there he also, who are such

epicures, that they are naturally like the Swine, who are not only gluttonous, hat will

^rink until they are quite drunk; and hence we commonly call a sottish drunkard, a

drunken Swine.

lY. So the wicked, who flourish in this life, and feed in their filthystyesof sensuallusts, are letalone in their sins, being fatted for the day of slaughter, Jer. xii. 3.

y. So some Wicked Men are very mischievous; if they can hut get looee» or hr^ into God's garden, they willrootit up, and spoil those precious flowers and plants which he hath set therein. How often have they eaten up God'schildren, tearing them in pieces, Uke wanton and mischievous Swine, caring not what hurt they do. "Have all the workers of iniquity no knowledge, who eat up my people as they eat bread, and call not i^n the Lord ?" Psal. xiv. 4. No Swine like the Komish Swine upon this account, who, like devouring locusts, strive to eat up every green thing. Rev. ix. It is not to be imagined what hurt these wild-boars have done to God's vineyard; but, blessed he God, who puts a hook in their noses.

VI. So it is with covetous men, who never do any good with what they have whilst they live. A wicked usurer, saith Bonaventure, is like a hog; for whilst he liveth» he is good and profitable for nothing; for he will ever be rooting up the earth, running through', and tearing of hedges, &c, ; bat

when the hog is dead, then cometh profit by him. So by the death of the wicked, some

profit may come to some of his poor relations; nay, many times by the death of some

wicked rulers, much good comes to the Church of God in general.

YII. The hog is continually YII. So a covetous man doth not enjoy what he

grunting all the while he is at his hath without fear; he is afraid of every one, lest

they should rob him, or lest by one means or another his worldly pelf should be wasted, or taken away.

Vm. So if an unregenerate man should, hy the light of nature, or other helps that God is pleased to aflbrd, escape many great pollutions, and reform in many things, and seem to be a true convert, and to be clean washed from his filthiness; yet for want of a thorough work of grace upon his heart,

he will at last turn again to his former course, and be as vile and wicked as ever he was;

nay, oftentimes much worse, as our Saviour intimates by the unclean spirit's going out of

a man, &c.. Matt. xii. 43. And in him is that word made good, " The sow that was

washed, is turned to her wallowing in the mire again."

IX. A Swine cries out exceed- IX. So Wicked Men, when God takes hold of

uiglyt or makes a great noise, when them by sickness, and they come to have apprehensions of death upon them, they cry out, unless their conscience are asleep, or seared, being a-fraid of death and hell.

rV. Swine, as they are greedy and unsatisfied creatures, so they are commonly fed for the slaughter.

V. Swine are a mischievous sort of creatures. They wiU not only root up gardens and vineyards, and pleasant meadows, where they can get in, hut will destroy chickens, and other harmless creatures also, and eat them up, and tear clothes, and other things in pieces, if they he not looked after, and kept up in their styes; nay, some of them will bite and devour men, if they look not to themselves.

VI. Swine are of no use or service, saith Dr. Frantzius, to any one while they live; but when they are killed, they yield the owner some profit.

trough, eating in fear, as it were, lest any shoidd take it away from hun.'

VIII. The hog, though he should be washed, yet in a little time he will turn again to his wallowing in the mire, and become as filthy as ever he was.

he is taken hold of, and had away to be killed.

WICKED HEN DEBTORS.

793

METAPHOB.

X. The wild'boar is of a more stubborn and mischievioua nature, and commonly doth more hurt, being very strong, than any other Swine. Naturalists tell us, that the wild-boar is almost as strong, and cruel as a lion; and that he will often whet and sharpen his teeth, and run upon the huntsman.

XI. The Swine under the tree in a greedy manner eat up the acorns, but never look up to the tree or oak from whence they fall.

Xn. Swine will refuse pearls for peas; if ye cast pearls before them, they will tread them under their feet.

PAKALLEL.

X. So antichrist, who may be fitly compared to a wild-boar, I mean his unholiness, that first-bom of Satan, is and hath been more mischievous than any other of the herd ; he having got a great degree of power, which he hath from time to time exercised against God^s people, to the wasting and spoiling of his spiritual vine and vineyard: "The buar out of the wood doth waste it, and the wild beast out of the field doth devour it," Psal. Ixxx. 13.

XI. So wicked and graceless men, though they enjoy all this world's goo<l, never look up in a due manner to God, who is the tree of life, and is the Author and giver of it.

XU. So wicked men will refuse grace for gold; give them but this world, and let who will take the Pearl of great price, the love and favour of God. Give them counsel to leave their

sins, or cast the Pearl of good instruction before them, and they will tread it under their feet; they will cast that at their heels, which they should apply to their hearts, and revile you, if they do not tear and rend you into the bargain. Matt vii. 6.

HETAPHOB.

I. Swine were created such, they were Swine from the beginning.

II. Swine retain their own nature, and it is impossible for them to cease being Swine.

DISPARITY.

I. Man was created holy and upright at fiist, this Swinish and brutish nature came in by the fall.

II. But wicked men may be changed, and be-coire gracious: it is possible for them to become sheep and Iambs of Jesus Christ, so as to hate that which they once loved. Grace, when infused into the soul, makes a real and wonderful change.

INFERENCES.

I. This shows the brutish and base nature of sinful man; what is more contemptible iB our eyes than a Swine ?

[I. It shows what a vast difference there is between a true converted soul, and a brutish sinner; God esteems of the one as of his choicest treasure, but ungodly men are mere Swine and brutish creatures in bis sight

WICKED MEN DEBTORS.

*' Agree with thine adversary quickly, whilat thou art in the way with him ; lest at any tme the adversary deliver thee to thejudge^ and the judge deliver thee to the officer, atid thou be cast into prison. Verily, I say unto thee, thou shaU by no means come out thence, till thou hast paid the uttermost farthing,*' Matt. v. 25, ^6.

**jind when he had begun to reckon, one was brought unto him, which owed him ten thousand talents," Matt zviii. 24.

In both these places sin is called a Debt, and the sinner a Debtor: the reason of which is showed imder the head of metaphors concerning sin, where sin is compared to a Debt; unto which we refer you.

METAPHOB.

I. A Debtor is one that oweth money, duty, &c., to his neighbour; also one that is a trespas** ser, an offender, or guilty per-

PABALLEL.

I. Man oweth all that he is, hath, or can do, unto God; he having received his very being, and all other good things that he enjoys, from God, as so many talents lent him» which

WICKED MEK DEBTORS.

[boob^

IV.

METAPHOR.

PARALLEL.

be must be accountable to God for in the great day, &c., Matt, xxv.' 19. Man is a trespasser an offender, or a guilty person, having broken the law, the penalty of which is eternal death; so that as a traitor, or flagitious, person, by his heinous crimes he is become a Pebtor to everlasting punishment.

II. So Wicked Men do not love to think upon the day of judgment, care not to hear of those large bills and hand-writings that are against them. How grievous will that voice from heaven be to ungodly men, " Give an account of your stewardship," Luke xvi. 2. " Arise ye dead, and come to judgment!" Give an account of all the oaths you have sworn, the lies you have told, the times you have been drunk, the days of grace you have neglected; give an account of all the hard and reproachful words you have spoken against your godly neighbours, and of all the wrongs and injuries you have done them ; give an account of all those talents that were lent you; what improvement have you made of your knowledge and parts, your seasons and Sabbaths, and of those many years you have had in the world ? This, I say, is grievous to Wicked Men to think upon. *' They shall be brought forth in the day of wrath," Job xxi. 30, they will not come willingly, but shall therefore be as it were haled before the Judge of heaven and earth.

son. A man may be a Debtor by office. Gal. v. 3; by duty, Rom. viii. 12; by the law of charity, Rom. xv. 27; by trespassing or offending, whether God or man. Matt, vi* 12.

II. An evil Debtor is unwilling to be called to an account; nothing is worse to him, than to hear the news, ** Give an account of thy stewardship." Hence it is said, *' One was brought that owed ten thousand talents;" Matt, xviii. 24, as if it were by force; he was haled before his master to reckon with him.

III. Ill Debtors are attended with shame. Ambrose speaketh of some, who for the shame and distress thereof, have made away with themselves, fearing more opproprium vitce, than nuniis periculum^ the reproach of life, than the punishment of death.

IV. Some great and ill Debtors have many shi^ and delays to put off their creditors; it is a common custom amongst men far in Debt, to contrive ways to excuse themselves, and make vain apologies, and all to shift and put off further trouble.

III. Sinners are such vile Debtors, that they are attended with great shame, and therefore Adam-like, hide their sins, do not love, nay, they are ashamed any should know how black and notorious in wickedness they are: they have got many ways to cover their iniquity.

lY. So sinner have many ways to excuse themselves: have you not heard some speaking to this purpose, I was drawn in before I was aware; I had not done such or such a thbg, had it not been for such or such an one; but all are guilty of human infirmities, I shall do better; when God gives me more grace, I intend to reform: and thus they put off God and conscience by

trifling delays and excuses, and repent not of their evil deeds, nor go to God through the

mediation of Jesus Christ for pardon and forgiveness. Y. Some Debtors hate their ere V. Wicked Men hate God, they are often set

ditors; kve as alienum debilore facit out in Scripture as haters of him, because they

fear him as an angry Judge, who will severely demand satisfaction to the last farthing; they care not whether there were any God or no, to call them to an account for all their wickedness which they daily commit against him; hence the apostle saith, " The carnal mind is enmity against God,'* Rom. viii. 7; nay, and the Lord positively saith of the wicked, that "their soulabhorred him, 'Zech. xi. 8. VI. Sinners are so far in Debt to God, that they are not cble to make him satisfastion, they ow e ten thousand talents, and have not one farthing to pay: the aggravation of sin lieth in this, viz., that it is against God ; therefore that offence that

is against Man is compared to an hundred pence, but that which is against God to ten

thousand talents. ** And when he had begun to reckon, one was brought unto him which

0 w

prove inimicum, saith Bturges, a little money borrowed makes a man Debtor, but a great deal an enemy; so the more they owe, the more they hate. Nay, Aristotle saith. Debtors wish their creditors to have no being, wish they were dead, so that they might thereby be freed from their Debts.

YI. iiome Debtors are so far in Debt, that they owe much more than they are worth, or are able to pay, or make a compensation for.

BOOK IV.]

WICKED MEN DEBTORS.

795

HETAPHOB.

PARALLEL.

owed him ten thousand talents. And because he had nothing to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and the debt to be paid. The servant therefore fell down, and worshipped him, saying, lord refrain thine anger towards me and I will pay thee all. Then the lord of that servant had compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellow-servants which owed him an hundred pence, and he laid his hands upon him, and took him by the throat, saying, pay me that thou owest," &c., Matt, xviii. 24—28.

VIL An ill Debtor, that is very , VII. So sinners who are notoriously guilty hr in debt, does not love to see nor before God, love not to meet wiih him, nor hear

of him. If God comes near them by the reproofs of his work, or by the checks of conscience, or by the rebukes of the rod, how are they startled ? As in the case of Felix, who, when he found that God had met with him by Paul's preaching, '* Who reasoned of righteousness, temperance, and judgment to come," it is said, '* he trembled," Acts xxiv. 25. But mark his answer to the apostle; was he pleased with that doctrine ? Alas no, he could not bear it; therefore cries out, *' Go thy way for this time, when I have a convenient season, I will call for thee."

VIII. A Debtor that is far in debt, VUL So guilty sinners are afraid of the ser-is oftentimes afraid of an arrest, and jeant, death; if they perceive death is approach-much perplexed and troubled in his ing, how troubled are they for fear of the prison mind ; the thoughts of a prison being of utter darkness ? provided their consciences grievous to hira. be awake. See Sin a Debt.

meet bis creditor, he will go some bye-way, or go much about, rather than come near him, or meet with him.

METAPHOR.

I. A Debtor among Men, upon the non-paymentof his debts, isexposed but to external punishment, suppose it should be the highest punishment that we read of in Scripture or history; we read under the law they were bound to sell their children, yea, themselves to become slaves or bondmen; it was a sore punishment to have children sold for parents' debts, £xod. xxi. 7,2 Kmgs iv. 1. I have read that Yalentinian the emperor, would have such put to death that were not able to pay their debt»; but especially that law mentioned by Mr. Burges,* was the severest of all, that provided that he who was in debt and could not pay it, the creditors might take him, and cause him to be cut into as many pieces as they pleased.

II. A Debtor among men may escape an arrest, or fly from the hand of justice ; or if he be taken, death will/ree him from all miseries, nay, if he dies in prison^ his debt is paid.

DISPARITT.

I. But the ungodly and guilty sinner is exposed to eternal punishment; such who obtain no forgiveness or pardon of sin, through the atonement of the cross, or satisfaction made by Jesus Christ, shaU be cast into the lake of fire and brimstone; it is not wife nor children, &• ther or brother can make a compensation, or keep them from the place of punishment; " They shall be tormented day and night; they shall drink of the wrath of God, which is poured out without mixture, into the cup of his indignation, and they shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb. And the smote of their torment ascendeth up for ever and ever; they have no rest day nor night," &c., Bev. xiv. 10, 11. " They shall be cast into a furnace of fire, there shall be weeping and gnashing of teeth," Matt. xiii. 50.

II. But it is impossible for sinners to escape the wrath of God, who live and die in their sins; death will come, there is no escaping the hands of his grim seijeant; and when they are thrown into hell, that strong and fearful prison, they shall by no means come out thence till they have paid the utmost flEurthing.

INFERENCE.

I. How may this humble sinful mortals! What little cause have any of the children of men to boast of theur riches ? Alas ! they are, whether they know it or not, exceedingly in debt, they are worth nothing ; and whether they believe it or not, death will convince them of it.

II. It may stir up the hearts of the p[o<lly to pity sinners, when you see poor prisoners that are in prison for debt, crying out of the grates, bread, bread for the Lord's sake I how ready are you to pity them ; but how more doleful is that cry of the rich glutton in hell for a drop of water to cool his tongue, and none is given to him ?

III. It speaks much comfort to believers, who have through that redemption that is in Christ, obtained the forgiveness of all their debts ; Oh ! what a blessing, these things being considered, is pardon of sin! Let thy soul, with David, ** Bless the Lord, and all that is within thee, praise his holy name, who forgivetb all thine iniquities, who healeth all thy diseases, who hath freed thee from thy sins and the punishment of them,*' Psal. ciii. 1, 2, ^5.

WICKED MEN THE ROD OF GOD.

(«

0 Assyrian, the Rod of mine anger,'* Isa. x. 15.

The ungodly, and bloody persecutors of the Lord's people, are called his hand, his Rod, and his sword. " Deliver my soul from the wicked, which is thy sword ; from men of the world, which are thy hand, 0 Lord," Psal. xvii. 13,14.

PARALLELS.

I. A Man smites such as have offended him with his hand, and with a Rod or sword. So God makes use of the wicked, as an instrument to chastise his children, when they transgress his law, and grievously sin against him.

II. As a hand or Rod lays on harder or softer blows, according to the pleasure and purpose of him that strikes. So God lets the wicked out upon his own people, to oppress and afflict them as he sees good, either in a milder or more severe manner.

III. When a father hath chastised his children sufficiently, and throughly humbled them, he sometimes casteth the Rod into the fire. So, when God hath by the wicked, who are his Rod, throughly humbled his people, and taken away their sin, he will throw the wicked, their bloody per&ecutoi:s, into the fire of his wrath. " For yet a very little while, and the indignation shall cease, and mine anger in their destruction," Isa. x. 25.

WICKED MEN COMPARED TO TARES. The Tares are the children of the wicked one,'* Matt. xiii. 38.

<(

Tares Ztl^aua, quasi, wrtti^tm, saith Varineus, quia amet triticum, illud ut umbra corpus sequitur, imiiaius, et simul arescit, ac si esset de tritici genere : i. e., because it loveth the wheat, and imitates it, as the shadow imitateth the body, and groweth up with it, as if it were of the same kind with the wheat. It should not, says one,* be translated Tares, but evil seed. It is that which we call the deaf ears, that grow up with the good com, and cannot be discerned till the harvest, and then it proves naught; for Tares and fitches are £oon discerned and plucked up, '* The enemy Eowed Tares," Matt. xiii. 25, i. e., corrupted.

Ungodly Men compared to Tares. Tares, saith a noted writer, is a sort of grain that groweth in the eastern country; therefore those that are called Tares amongst us, I suppose, are not the Tares otu: Saviour alludes to.

• Ldgh'B Crit. Smf.

BOOK IV.]

Wicked meK ooMpaked to tARES*

707

HETAFHOB.

I. Tares are a low and base sort of grain, of little worth or esteem in comparison of wheat, and some other graii^

U. If Tares are sown amongst wheat, it is done by the hand of an enemy, out of spite and malice, to the injury and loss of the owner of the field.

PARALLEL.

I. So the children of the wicked one are a base and contemptible sort of people, in comparison of the children of God.

II. So the spiritual or metaphorical Tares, vie.) the children of Daliel, that grow in the field of this world, were first sowed by the devil; be is that enemy who did it, i. e., he infused by his spirit, through the corruptness of morUils, that evil seed into their hearts, from whence these

Tares spring, out of spite and ttalice to God himself, whose is the field, and also out of spite and malice to mankind.

III. So the ungodly, or children of the wicked one, dwelling with or among the saints, hurt and greatly prejudice them, hindering their growth in grace and godliness. Saith David, " Woe is me, that I sojourn in Mesech, that I dwell in the

tents of Kedar !" Psal. cxx. 5. It is a hard matter to keep our garments clean, and no way to defile them, living in the midst of a wicked and ungodly generation. Who can touch pitch, and not be defiled therewith ? The Israelites dweihag amongst the wicked natives of the land of Canaan, it is said, '* learned their works, and served their gods," Psal. cvi. 35, 36.

IV. So hypocrites seem so like true and sincere Christians, that for a while the one can hardly be known from the other.

III. Tares growing among wheat, do hurt and prejudice the wheat, hindering its growth and flourishing.

IV. Tares, as Wilson observes, are so like wheat whilst they are in the blade, as hardly the one can be discerned from the other.

V. The man who had Tares sown among the wheat in his field whibt men slept, would not suffer his servants to pluck them up, lest some of the wheat should be plucked up with them, but let them grow together until harvest, and then commands the reapers to separate the one from the other, and the wheat to gather into his barn, but the Tares to cast into the fi^e ; from whence it appears, that those Tares were good for nothing but fuel for the fire, &c.

V. So the Almighty, though there be many hypocrites, heretics, and reprobates in the world, would not have magistrates or others to pluck them up, for their errors, or heresy only, that is, destroy them, or take them away by corporal punishment and death, lest they pull up and destroy some of his precious saints with them, instead of those children of the evil one; but wovld have them live or grow together in the field of the world until the harvest, that is, the end of the world. *' The field is the world ; the good seed are the children of the kingdom; but the Tares, the children of the wicked one. The enemy

that sowed them is the devil, the liarvest is the end of the world, and the reapers are the angels. As therefore the Tares are gathered, and burnt in the fire; so shall it be in the end of the world: The Son of man shall send forth his angels, to gather out of his kingdom all tilings that offend, and them that do iniquity : and sliall cast them into the furnace of fire; there shall be weeping and gnashing of teeth," Matt. xiii. 3ti—41.

INFERENCES.

I. This may put every Christian upon search and examination of their hearts, lest instead of goo* wheat, they should at last prove evil Tares.

II. It also reproves those magistrates, who in a blind zeal persecute men for religion, and conscience sake, pretending they do it to destroy the Tares, viz., heretics, &c., whereas they know not but that those they persecute may be good and faithful Christians.

Besides it is a work that belongs not to tliem ; Gud would have both, the cue sort may be very vile and imprudent heretics, schismatics, &c., to live togetlier to the end of the world.

WiCKEt) MEN COMPABED TO THOBNS.

[book it.

<c

c<

WICKED MEN COMPARED TO CflAFt**

The ungodly dre not so, but are like the dhaff which the wind driveth awa^,^ I^sal. i. 4. But he wiU bum up tfte Chaff with unquenchable fire " Matt. iii. 12.

Wicked Men are compared to Chaff.

SIMILE.

I. Chaff, before it is separated from the wheat, cleaves close to it; and the wheat must be trod or threshed, before the one can be separated from the other.

PARALLEL.

I. So some wicked Men, I mean hypocrites, seem to cleave close to the saints, and to be in perfect union or oneness with them: and the godly must be trod upon, or threshed with the flail of persecution, before they, as sacred wheat, can be separated from the Chaff, viz., counterfeit Christians.

II. So wicked Men and hypocrites are of little worth or value in the sight of God; he esteems one true Christian worth thousands and ten thousands of hypocrites : ** I give Egypt for thy ransom, Ethiopia and Seba for thee. Since thou wert precious in my sight, thou hast been honourable," &c., Isa. xliii. 8.

III. So the Wicked, whatever show they make of religion and piety, they are light as Chaff: they are not weighty, nor ponderous; their lightness and levity is discovered by their works and behaviour; and when the blast and tempest of

persecution come, it drives them away from the seeming zeal and religion they pretend to; and at last, the wind of Grod's wrath will drive them into the lowest hell, there to be burned with unquenchable fire.

II. Chaff is of little worth or value to the wheat; " What is the Chaff to the wheat ?" Jer. xxiii. 28. It is a low, mean, and contemptible thing; one bushel of Wheat is worth many bushels of Chaff.

III. Chaff is light and airy ; it is no ponderous thing, and therefore the wind carries it away with a blast.

INFERENCE.

Thi.9 shows what a great difference there is between the godly and the ungodly what the woeful condition of hypocrites is, and what will be in the end.

also

WICKED MEN COMPARED TO THORNS.

*' They shall be pricks in your eyes, and Thorns in your sides" &c. Numb, xxxiii. 55. ** But they shall be as snares and traps unto you, and scourges in your sides, and Thorns

in your eyes,*' Josh, xxiii. 13 ** As a Uly among Thorns'' Cant. ii. 2. ** For whilst they arefolden together as Thorns," &c., Nah. i. 10.

Thorns, as Glassius and other observe, in these places of Holy Scripture, signify wicked, mischievous men, Num. xxxiii. 55*

SIMILE.

I. Thorns came in with the curse, '* Cursed is the ground for thy sake, Thorns also and thistles shall it bring forth unto thee," &c.. Gen. iii. 17. Had not Adam sinned, we should not have been troubled with Thorns.

II. A Thorn is no tender tree, but contrariwise sturdy, hard, knotty, uud full of knobs, and,

PARALLEL.

I. So Wicked Men came it with the fall, and as the fruit of the curse. Had not Adam sinned, the world had never been troubled with these briers and thorns ; but ever since the curse, for Adam's sin, the world has been full of these Thorns.

II. ** So the Wicked, these sons of Belial, Be-legnol, witliout yolk, that is, such as will not come under the yolk of obedience; or Beli

SIMILE. PABALLEL.

pricksi dangerous to meddle, or Gnalab, not ascending, because their males pros-have to do with. pered not," Those Thorns, Wicked Men, are

hard hearted, knotty conditioned, full of pricking and stinging words and \^orks, 2 Sam. xxiii. 6. What can he expect that meddles with a Thorn or brier, but to be scratched, pricked, and wounded in his so doing ? So that Man that has to do with some Wicked Men, shall be scratched or pricked in his good name and estate, one way or other.

III. Thorns are trees of little III. So Wicked Men, are of little worth and worth, low and base things, hurt- value in God's sight; they are of a base spirit and ful to fields, gardens, and vine- principle, lovers of pleasure more than lovers of yards, &c. God, preferring earth above heaven: *' The heart

of the wicked is little worth," Prov. x. 20. And as they are unprofitable, and little worth in themselves.; so they are offensive and prejudicial to God's garden ; they hinder the growth of the saints as much as in them lies, wounding the lily that groweth amongst them. See Lily among Thorns.

IV. Thorns nevertheless do serve lY. So some of these wicked ones, God now sometimes to make a hedge to keep and then makes use of to be a hedge to his peo-out wild beasts from breaking into pie, to keep out a more bloody and cruel adver-a field or vineyard. sary:" The earth helped the woman," Rev. xii. 16.

that is, Wicked Men, Men of the earth stood up for, and sided in with the Church and people of God, and so proved as a wall of defence or hedge to them. Besides, God makes use of them sometimes as a hedge to stop his people in theur evil courses, by suffering these sons of Belial to afflict them: " I will hedge up her way with Thorns," Hos. ii. 6.

V. Thorns and briers, when V. So the Wicked and ungodly, when they are they are grown to any height, are grown to a great height of wickedness, provoking oft-times by the owner cut dewn, God against themselves, are cut down and cast into and cast into the fire. hell,'' That which beareth briersand Thorns is near

unto cursing, whose end is to be burnt,'* Heb. vi. 8.

YI. Thorns and briers are not YI. So die Wicked are not able to stand before

able to stand before a devouring the dreadful and angry God, '* For while they be

and consuming fire. folded together as Thorns, and whilst they are

drunken as drunkards, they shall be destroyed as stubble fully dry," Nah. i. 10. Who would, saith God, set the briers and Thorns against me in battle ? I would go through them, I would burn them together," Isa. xxvii. 4.

INFERENCES.

I. Is it not a strange and marvellous thing, that God's people are no more scratched and pricked with these troublesome Thorns, considering what a multitude of them are amongst us ?#

II. It may caution aU true Christians, how they meddle with these pricking Thorns.

III. It shows the folly of the Wicked, who strive with the Almighty, and set themselves in battle against him who is a consuming fire, and they but Thorns and briers, or like stubble fully dry.

WICKED MEN COMPARED TO MOUNTAINS.

** Thou shall thresh the Mountains, and beat them small, &c,, Isa. xli. 15. " Upon all high Mountains, that are lifted up,'^ &c,, Isa. ii. 14. " Who art thou, 0 great Mountain ?" &c., Zech. iv. 7.

PARALLEL S.

I. Mountains are high and lifted up, and seem to have the pre-eminence: so the wicked princes and potentates of the earth are high in power, and seem to be lijfted up in pride and arrogancy, and to have pre-eminence over the righteous.

II. Mountains are hard to be removed out of their places: so the wicked having taken such root in sin, &e., it is very hard and difficult to remove them and make

them become plain. This was, is is true, one great design of the ministry of John Baptist: " Every valley shall be filled, and every Mountam and hill shall be brought low," &c., Luke iii. 5. But this work is not dono upon the spirits of Wicked Men, but by the mighty power of God.

III. Mountains and hills are commonly barren and unprofitable ground: so the Wicked who are lifted up in pride and arrogancy, &c., are spiritually a barren, useless, and unprofitable 9ort of Men.

IV. Mountains were accounted places of defence, whither men used to used to fly in time of danger, though in many times they failed them : so men oft-times fly to the lofty enemies of God, oppressing, tyrannical powers of the earth, to secure themselves from approaching dangers; but in vain, alas, is salvation looked for from these Mountains and hills in the day of God's anger.

INF&REKCES.

In this saints have cause to rejoice; God hath promised to throw down all the hills and Mountains of the earth, that are lifted up; " Who art thou, 0 great Mountain I Before Zerubbabel thou shalt become a plain," Zech. iv. 7.

WICKED MEN COMPARED TO THE TROUBLED SEA.

** Bui the Wicked are Uke the troubled Sea, &c., Isa. Ivii. 20.

" The Sea is come upon Babylon, wUh the multitude of the waves thereof," Chaldee, the

king with his nufnerous hosts, in plenty like the Sea, is come up against Babylon," &c.,

Jer. li. 42.

Note.—The Wicked are compared to the Troubled Sea, and to many waters, &c.

PARALLELS.

I. The Sea is a great convention, as one words it, or a multitude of waters; " The ^thering together of the waters called He Seas," Gen. i. 10; bo the Wicked are a multitude of people.

II. The Sea sometimes swells, roars, and rises very high, threatening the earth as if it would swallow it up immediately: so the mighty concourse of the wicked and tyrannical powers of the earth, many times swell in pride and arrogancy, and make a fearful noise, as if they would in a moment swallow up the Lord's people.

III. The Sea hath its bounds set by the Almighty : *' He shall shut up the Sea with doors, &c., and hath said. Hitherto shalt thou come, and no further; and here shall thy proud waves be stayed," Job xxxviii. 8, 11. So the Lord sets bounds to the wrath and rage of the ungodly; no creatures can go further than God permits them. , As he that made the Sea, can master it; so he soon can put a stop and crub to th9 proudest oppressor and persecutor in the world. Let men be as angry as they will, let them be as stormy as the boisterous Seas ; yet the Lord hath said, '* Hitherto shall ye come, and no further." ** He stilleth the noise of the Seas, the noise of the waves, and the tn-mults of the people," Psal. Ixv. 7. Nay, the devil himself is like a Sea shut up, be cannot do what he would, he hath bounds set him, &c.

lY. The Sea at God^s command is still; ** The wind and Seas obey him:" so with one word speaking, as it were, he can quiet the Wicked, and make them silent in daric-ness ; he can make this Sea and frightful storm a calm, and cause the proud waves to be still, Psal. cvii. 29.

V. The Sea produces or brings forth many strange monsters: so the multitude of the Wicked, this metaphorical Sea, hath brought forth many a vile and strange monster. See Dan. vii. 3, " And four great beasts came up from the Sea, diverse one from the other; and the first was like a lion, and had eagle's wings," &c. These four beasts signified the four monarchies of the earth: what a monster the fourth hath been, all the world hath had full experience of, that had great iron teeth, <&c. What devils incarnate were many of the Roman emperors, particiilary Nero, who ripped up the belly of his own mother! &c. And what a monster hath the little horn been, I mean the Papal power I What a mighty mass of innocent blood hath the beast and whore devoured; &c.

•- r

•/

YI. The sea is very restless, it ebbs and flows, and seems to be continually troubled: 80 the ungodly are always restless in their spirits, like wicked Haman, they never cease plotting against the just. Though they have very great power,riches, andhonour,yetbecause God's Mordecais will not bow down their souls fbr them to go over, all seems as nothing to them ; they have riches, much gold and silver, but not satisfied; they enjoy all the delights and pleasures the world can afford them, but yet are like the troubled Sea: many times also their consciences sorely disquiet them. What rest soever they may have, yet certainly they are continually void of the true peace of God, and in this sense " There ia no peace to the Wicked," &c., Isa. Ivii. 21.

Vn. The Sea continually casteth forth mire and dirt: so the ungodly never cease casting forth their abominable wickedness.

INFERENCES.

I. Let not the saints fear the ungodly: what though they swell and roar: God hath set bounds to them : ** The wrath of man shall praise thee, and the remainder of wrath sbalt thou restrain," Psal. Ixxvi. 10. No more wrath of man shall be let out, no higher shall these Seas swell, than shall tend to the glory of God; the overplus, that wrath tfa^t would indeed prove hurtful to the godly, and to the dishonour of the Almighty, the Lord wiUrestrain-

IL Pray hard, that God would keep the doors and bars of these troublesome Seas £ut, and prevent the danger. ** 1 will yet for this be enquired of by the house of Israel to do it for them," Ezek. xxxvi. 37.

1. Pray, that God will keep the Sea of man's wrath within its limited bounds.

2. Pray, that God would not suffer Satan to break forth too furiously upon us. If God did not set bounds to him, no man could live quiet one hour.

3. Pray, that God would set bounds to the Sea of proiiBmeness.

4. And also that he would set bounds, and drive back the Sea of error and false dod* trine, &c.

UI. This shows the woeful condition of ungodly mea: they have no peace, true peace whilst they live, and be sure shall have none at death. Peace is the portion only of the Lord's people: '* Great peace have all they that love thy law," &c., PsaL cxiz. 165. " My peace I give unto you," John xiv. 27.

«

cc

WICKED MEN DEAD IN SIN.

The hour is coming^ and now is, when the dead shaU hear the voice of the Son of God, and

they that hear shall live,' John v. 25.

/Indyou hath he quickened, who were dead in trespasses and Sins" &c. Eph. ii. 1.

Unconvebted men are Dead, spiritually Dead, they are as Dead men. Life is opposed to Death, which is either the privation of natural life, because of the separation of-the soul from the body; or the privation of spiritual and heavenly life, because of the separation of the soul from God through Sin. And this is really true, in both respects, in a proper sense: yet we shall open the state of men Dead in Sin, by comparing this death with natural death, between which in some things there is a good parallel, and to which, in the judgment of divers worthy men, the Spirit of God doth allude, &c.

PASALLELS.

I. A Dead man, one that is really Dead, is under a total privation of life; there is do life in him: so man by sin is totally under the privation of the spiritual life of God. Now the life of God consisteth in a principle of grace, which is called a seed I '* The seed," speaking of a man quickened, " remains in him," 1 John iii. 9. This seed, or divine principle, is unto the soul, as the soul is to the body: but there is no soul, or seed of grace, no principle of spiritual life in an unregenerate man; and therefore really and truly Dead in a spiritual sense, as the body is Dead when the soul is separated from it. If there be any true and real spiritual life m an unconverted man, how can he be said to be Dead ? for where there is not a total privation of natural life, a man cannot be said to be Dead naturally.

n. Dead, " the Dead shaU hear," &c. This imports, man was once alive, spiritually

3 r

alive, considering the subject of whom our Saviour speaks. Man before his fall, or the entrance of sin, was alive ; death was threatened upon Adam's eating of the forbidden fruit: " In the day thou eatest thereof thou shalt surely die." The deprivation of the spiritual life of the soul, as well as the life of the body, was in the 8 motion of that law, ** Thou shalt die the death." What life soever Adam had before he fell he lost it by his transgression; and in that very day he ate, he suffered a deprivation of the light of God's countenance, and spiritual life of God in his soul. He lost that supernatural power of acting towards God spiritually, or Image of God that was in him ; so that it was impossible for him to live any more to God, until quickened by a new principle of spiritual life. And hence unregenerate men are said to be Dead, &c.

ni. A man that is Dead cannot move, act, or speak; all natural motions utterly cease; that is the effect of death : so unconverted men have lost all spiritual vital acts that is, all acts and duties of holy obedience, acceptable unto God. There is in them a total defect and want of power for any such acts whatsoever, or else they are not Dead, cannot be said to be Dead ; for when the soul departs, it leaves the body incapable of any kind of activity. All the natural power the body had, by means of the soul's union with . it, is gone, upon the separation of the one from the other: so death falling upon the soul, or suffering a privation of the image of God, or spiritual life it had, all its internal power to act or live to Gt)d is gone, ** The carnal mind" being expressly said to be " -enmity against God," Rom. viii. 7. " Aji evil tree cannot bring forth good fruit." In short, there is in all Wicked Men, a disability or impotency unto aU spiritual things, to be performed in a spiritual manner; and that it is impossible for them to act and do in a way acceptable to God, till quickened by the Holy Ghost.

IV. A Dead man is an unlovely object to look on: for it is life that puts a beauty and glory upon the body : so an unregenerate man is an unlovely object. It is grace only, or that supernatural principle of spiritual life, that confers beauty upon the inward man, or renders the soul amiable in God's sight.

y. A Dead man is void of all sense, he sees not, feels not, hears not: if you cast fire in his face, it is all one to him; or if you run a sword into his heart, he will not complain; lay mountains of lead upon him, he feels them not, i&c., so those who are Dead in sin, are senseless souls. Though the anger of God is kindled against them, and his wrath barns never so hot, they regard it not: nay, though you throw as it were hell fire into their very faces, yet they fear it not; though there are upon them great mountains of Sin, and horrid guilt, yet they feel them not.

VI. A Dead Man cannot be raised to life again, without the mighty power of God : so the Dead in Sin canaot be raised to life, without the mighty power of God's Spirit. Christ, who raised dead Lazarus out of the grave, must quicken such who are dead in Sins and trespasses. The Ephesians are said to ** believe according to the working of God's mighty power, which he wrought in Christ, when he raised him from the dead," Eph. i. 19, 20.

VII. A Dead man is loathsome, and fit for nothing but to be put under ground, or buried out of sight: so the wicked are loathsome in God's sight and unless the sooner quickened, they will be good for nothing but to be cast into hell; some Wicked Men are fit to be buried, or thrown into that grave.

Object. It is by some objected, that there is a wide difference between death natural and spiritual: in death natural, the soul itself is utterly removed and taken away from the body, but in death spiritual it continues : A man is still, notwithstanding this spiritual death endowed with an understanding, will, and affections, by which these men are enabled to perform their duties to God.

Answ. 1. In life spiritual, the soul is unto the principle of it, as the body is unto the soul in life natural: for in life natural, the soul b the quickening principle, and the body is the principle quickened; when the soul departs, it leaves the body with all its own natural properties, but utterly deprived of them which it had by virtue of its union with the soul: so in life spiritual, the soul is not, in and by its essential proi:>erties, the quickening principle of it, but it is the principle that is quickened : and when the quickening principle of spiritual life departs, it leaves the soul with all its natural properties entire as to their essence, though mortally corrupted. Which is equivalent with death natural: but of all the power and abilities, wliich it had by virtue of its union with a quickening principle of spiritual life, it is deprived. And to deny there is such a quickening principle of life spiritual, super-

added onto us by the grace of God, distinct and separate from the natural facolties of the soul, is upon the matter to renounce the whole Gospel; it is all one as to deny, that Adam was created in the image of God, which he lost; or that sinners are spiritually dead in sins and trespasses, and that we are renewed into the image of God by Jesus Christ.

1. Whatsoeyer the soul acts in spiritual things by its understanding, wiU, affections* &e., as derived of, or not quickened by this principle of spiritual life, it doth ^it naturally* not spiritually, &c.

DISPABITT.

A man naturally Dead is altogether incapable to make any opposition against the 8a« pernatural power of God, put forth in order to quicken him, or raise him to iSe, he can no way, directly or indirectly oppose it But a man who is dead, spiiitoally Dead in Sin, when God in a gracious way comes to use means to quicken him, or raise him to a state of life, he makes opposition, nay, and doth greatly resist and strive against the good mo-tions of the Spirit, and workings of God, in order to his vivification. So that ^e power of God is more manifestly seen in the quickening of one spiritually Dead, than in quick** ening one dead naturally.

IXVEBENOES.

L From hence we may perceive the evil and destructive nature of Sin. It is spiritilaliy the death and ruin of the soul, aud will, without the infinite mercy of God, destroy it for ever.

II. It shows also particularly, what the nature of Adam's Sin was, and what it did in* cur upon his posterity, viz., not only natural death, but spiritual death likewise.

III. It sets forth the riches of God's grace in the second Adam, that quickening Spirit^ in raising poor Dead souls to life again.

IV. Here is much comfort for all sincere Christians, who are raised from death to life by Christ, in that there is so great a difierence between the state of Adam in innoeency, and our standing in Christ, viz., the principle of life in Adam was ^^holly and entirely in himself. It was the effect of God*s good will and power, it is true, but it Was left to grow on no other root but what was in Man himself; it was wholly implanted in his nature, and therein did its spring lie. But in the life whereunto we are renewed by Christ Jesus, the fountain and principle of it is not in ourselves, but in him, as a common root or Head. " He is our Life." *' Because I live, ye shall live also.'' He is the Spring and Fountain of it. lie by covenant also undertook to maintain life in us; he doth renew and increase this life in us, so that it is impossible that we should spiritually die for ever.

v. A Man also from hence may easily perceive, whether he be made alive, or quickened by the Spirit or no. (1.) A Man that hath life in him, breathes. So he that is spiritually alive, breathes forth his soul in fervent desires to God. Prayer, as some have observed, being the breath of the new creature. Hence God, when he would convince An anias that Saul was regenerated, said, *' Behold he prayeth.'' (2.) There is in him heat, spiritual heat and zeal God-ward. (3.) He hath his spiritual senses; he can see, feel, hear, &c, (4.) It is a full evidence a Man is alive, when he rises up, and walks; so a spiritual Man rises up, and walks in newness of life. (5.) A Man quickened hath his beauty restored again; so a Man spiritually quickened, hath the image of God restored; he is holy, heavenly, &c.

WICKED MEN BLIND.

<* Can the Blind lead the Blind r &c., Luke vi. 39. " Thou Blind Pharisee/* &c.. Matt, xxiii. 26. " Miserable, poor, and Blind," &c.. Rev. iii. 17.

An unconverted Man, or Man in his natural state, is Blind.

^▲BALLELS*

I. Some Men are born Blind. All mankind spuntually maybe said to be born Blind, for sm they are under a privation of life, it follows they are Blind, that is, their understand-'

incr ii darkened. * 3 F d

II. Some men are Blind casually, either by age, or some accident. Adam before his fall, could see ; originally Man's eye-sight was good, but sin hath put his eyes out.

III. Blind Men have not the comfortable benefit of the sun : so Wicked Men receive not the heavenly and sweet benefit of the Sun of Righteousness.

Though the sun shines never so bright, a Blind Man is never the better for it, unless his eyes were opened. So though the Gospel be preached never so powerfully, yet wicked Men see not, nor can they, till tlie eyes of their understanding are enlightened.

IV. Blind Men stumble, and know not many times at what they stumble; they also are in great danger, without a sure guide. So Wicked Men know not what they stumble at; they stumble at God himself, and at Christ, when they stumble at his truth, and his people. They know not whither they go, nor they dreadful danger they are in ; they think they are in the right way to heaven, and yet are in the broad way to hell; they are led oft-times by those who are as blind as themselves: *' And if the Blind lead the Blind, they win both fall into the ditch."

• V. Some Men's natural Blindness hath been by the just judgment of God upon tbem for their sin. So God in a way of judgment Blinds the eyes of some Men, after common illuminations. He is said to Blind their eyes, and harden their hearts, that is, he denies them his grace, and withdraws those common influences of it from them, suffering Satan to take fiill power of them, leaving them to their own hearts' lusts, and so consequently to final impenitency, Isa. xliv. 18, Bom. xi. 8.

DISPABITY.

I. Men who are naturally Blind, would gladly see; they lament nothing more than the loss of their eye-sight. But Wicked Men are willingly Blind, they love darkness rather than light, and refuse the means (xod is pleased to afford them, in order to the opening their eyes.

n. Men who are naturally Blind, do gladly accept of a faithful and sure guide. Bat Wicked Men, who are spiritually Blind, refuse that giude God directs them to, viz., his holy Word; they are neither thankfiil to God, nor good Men, for any help afforded them ; nay, they vilify such as would take them by the hand to save them out of the pit of eternal misery. There is no blindness like sphritual Blindness. Call upon Wicked Men, and entreat them never so often and earnestly, pray do not go that way, take heed, Man, 0 take heed! there is a pit before you ; alas 1 you are going unto the lion's den, nay, worse, into everlasting fire, to death and hell. Yet these Blind wretches will go on, live or die, sink or swim, all is one. No advice or warning will be received.

WICKED MEN COMPARED TO MAD MEN.

** Yea also the heart of the sons of men is full of evil, and Madness is in their hearts whiUt

they live/' &c., Eccles. ix. 3. ** When he came to himself, he said, how many hired servants of my father liave bread

enough, and to spare,^' &c., Luke xv. 17.

Wicked Men are set forth in the Scripture as Men out of their wits. Men distracted, Mad Men. And truly the choice they make, their actions, and behaviour show, as if they were indeed beside themselves; they are really void of right reason, or Men that have lost their spiritual understanding.

PABALLELSi

I. A Mad Man is one that is deprived of his natural reason, a beast as it were, in the shape of a Man. So all the ungodly of the earth have lost their spiritiial reason, they are Men of no understanding, and more fitly may be said to be beasts in the form or shape of Men, than such as have lost their human reason.

II. Some Mad Men are desperate, and very mischievous, care not what hurt they do. 0 how desperate are Wicked Men I How will they swear, durse, and blaspheme

the holy name of God, and dare God to damn them ; and for mischief, they delight in nothing more, spoiling and utterly destroying their innocent neighbours.

III. Mad Men are usually bound, lest they should proceed too far in then: mischievous ways : so God chains up, or puts wicked Men into bonds, limits their power, lest they should go too far in their cruel and mischievous designs against his people.

lY. Mad Men are usually committed to prison: so Wicked Men are under the cursed bondage and slavery of Satan, who takes them captive at his will.

v. A Mad Man will even spit in the face of his dearest fiiend, who with much affection seeks his good:. so Wicked Men do as it were spit in the very faces of God's &iithful ministers, who in bowels of tender love and compassion seek their good; and is this any marvel, when they in a base manner spit in the face of Christ himself ?

VI. Mad Men refuse clothes, and will go naked : so Wicked Men refuse spiritually to be clothed with the robe of Christ's righteousness; they will go naked in God's sight, or have nothing to cover them but the rags of theur own righteousness.

There are many other properties in Mad people, which may aptly be applied to ungodly men; but because divers of them agree likewise with the characters of fools or idiots, we shall refer you to that concerning Fools, &c.

INFEBENOES.

No marvel if God's people meet with so much trouble in this world, and are exposed to 60 many dangers by the Wicked: alas 1 they are mad: let us take the less notice of what they do to us; they are out of their right minds, distracted, &c. What a Mad world is this! How few are there that come to themselves! Most Men and women are Mad.

WICKED MEN COMPARED TO DOGS.

" Give not tkat which is holy to Dogs,'' Matt. vii. 6.

" It is not meet to take the ohUdrens' breads and give it to Dogs'' Matt. xv. 26.

" Beware of Dogs," Phil. iii. 2.

*' Ifithout are Dogs," Bev. xxii. 15.

A Doo is called in Hebrew, iTetoi and Lamas, according toMunster; in Chaldee Kalba; in Arabic, Kalbe; in Persian and Saracen, Kep or Kolph; the Grecians, Kuon ; the Latins, Canis, &c.

In these, and divers other places of holy Scripture, Wicked Men are compared to Dogs.

METAPHOR. PABALLEL.

I. There are diveis sorts of I. So there are divers sorts of Wicked Men, Dogs, who differ very jpuch in their and they differ exceedingly in their nature and nature and disposition, some being qualities; some are naturally of a mild and gen« gentle, and others more cursed and tie disposition, others very fierce, passionate, and snarling; yet all are but Dogs. peevish; yet all ungodly, and metaphorically,

no better than Dogs.

II. Dogs, are base, ignobly, sor II. So Wicked Men generally are vile, ignoble, did, and impudent creatures, very vile and impudent persons, though some more shame-■and beastly, less than others, God having given them up to

vile affections, to commit all imcleanness with ;greediness. See what account the holy Apostle gives of some of the Gentiles; " Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, &c. For which cause God left them to themselves, so that their women did change the natural use into that which is against nature; and likewise the Men, leaving the natural use of the women, burned in their lusts one towards another, Men with Men working that which is unseemly, and receiving in themselves that recompence of their error which was meet," Rom. i. 26 — 27.

III. Dogs ai-e not only filthy and lU. So wicked Men are not only vile and filthy, •iinclean creatures, biut also foolish; but also foo)ish,.il3 is fully opened under another

WICKED MEM COUPABKD TO BOGS.

[book it

JfBTAPHOB.

for some of them will as Naturalists observe, bark at the moon: and also when a stone, or other thing h cast at them, they will follow the stone, and neglect the hand that throws it.

study. And also when they are under never regard the hand of God in them,

:PABiLLEL.

head. They, like Dogs, bark and snarl at the light of God's Word, from whence so great benefit arises to poor mortals. Like ravenous curs, they bark at the heavenly doctrine, and its fiuth-ful ministers, whom they reproach with impudent scandals, and whose utter extirpation they affliction, they take notice of secondary causes, but according to the saying of the poet,

Arripit ui lapidem eatului, morsuq ; fatigat^ Hee pereussori muiua damnafacit,

SicpUfique ainunt vexos elabier hostes, Et quoi nulla gravant noxia, dente pecunt.

bite, but bite mortally, and tear in pieces such as offend them, who are not able to deliver themselves from their rage and cruelty. There are some Dogs that are called bloodhounds, and some others may fitly be so called.

IV. Some Dogs have a fierce, IV. So some wicked Men have a very angry angry, and churlish look, enough to and furious countenance; they look firowningly frighten timorous persons; and not upon the Lord's people, like as did Nebuchad-only so, but grin, bark, and snarl at nezzar upon Shadrach, Meshach, and Abednego, Budi as come near them, who design who, it is said, was fiill of fury, and the form to do them no hurt. of his countenance was changed against them,

when he saw they refused to worship his god, and to fall down before the golden image he had set up: and not only so, but they grin, and gnash their teeth at them, like envious curs: " The wicked plotteth against the just, and gnasheth upon him with his teeth," Psal. xxxvii. 12. And thus did the un* godly Jews carry it to blessed Stephen; it is said, *' They were cut to the heart, and they gnashed on him with their teeth,'' Acts vii. 54. Yet what hurt did any of these servants of God do, or design to do these sons of Belial ?

Y. Dogs will not only grin and Y. So some Wicked Men do not only gnash their

snarl, but also bite; nay, not only teeth, threaten, aud grin at their godly neighbours, but also will, and oftentimes do &11 upon them with all the revengeful rage and malice imaginable, to the wounding, cutting, or tearing of them in pieces. How many thousands of precious saints and children of God have the wicked Papists, and others in many ages of the church destroyed, like hungry and enraged monsters ? If ever there were any Men in the world, that Justly deserved that ignominious name of Blood-hounds, devouring and mali* cious Dogs, sure some of the Romish church may be so called; for they have showed themselves rather monsters than men, yea, even devils in the shape of men, as m eminent writer well observes.

YI. So some Wicked ]^n will not threaten nor grin at the godly, like others ; and yet in a sly and secret manner contrive their ruin; and with all their might would destroy them, and yet make no noise of it; wound them, but not let them know who doeth it.

YII. So some wicked Men, contrary to the nature and disposition of others, will give out angry and threatening words, as if they would do this and that, when they never intend to do what they say, nor will they cruelly injure anybody.

YIIl. So wicked Men ought not to partake of holy things; holy things belong to holy persons, they ought not to eat the children's bread, to be admitted to the sacrament, &c.

IX. So some wicked Men are so cruel and merciless, thdt God dmim them up, t» e.^ he restrains

YI. There are some Dogs who will not bark and grin as others do, and yet in a sly and secret manner will bite and tear such as they come at, which are looked upon as the most dangerous.

YII. Some Dogs on the other hand will bark and make a great noise, and seldom or never bite or hurt any body.

Yin. Dogs must not have that which is holy: " Give not that which is holy to Dogs."

IX. Some Dogs are so fierce, cntel, and unrtily» that they are

METAPHOR. PARALLEL.

forced to be tied or chained up, them from offering that wrong and violence to for otherwise they would do very his people, which ia in their hearts to do. And great mischief; and, moreover, finally to prevent their doing of further mischief, to prevent further danger feared, God doth as it were break their teeth, that is, their teeth are sometimes broken out. destroy their power, or put them out of a capacity of doing hurt. Hence David saith, "Arise, 0 Lord, and save me, 0 my God; for thou hast smitten all mine enemies upon the cheek-bone; thou hast broken the teeth of the ungodly," Psal. iii. 7.

X. Some Dogs are made use of X. So some Wicked Men, the devil, that cun-by the huntsman, to observe and ning hunter, makes use of, to observe and mark mark his prey, that he may seize the godly and upright in the knd; they are em-upon it the more readily ; and those ployed to inform against them, and to discover are called setting-dogs. their holy assemblies, in times of persecution, that

others may the better seize upon them.

XI. Some Dogs will not only XI. So some Wicked Men will not only wrong, fall upon mankind, but also snarl, and seek the ruin of the faithful and sincere peo-bite, and tear in pieces divers others pie of God ; but when any of their own tribe, I beasts, though as savage and de- mean, ungodly and brutish ones, do offend them, vouring as themselves. stand in their way, or cross them in their designs,

they will fall upon them, to their utter ruin aJso. Babylon hath not only spoiled God's people and offered violence to heaven, but hath been a plague and curse to the earth, yea, destroyed the earth, Bev. xi. 18. How have the Egyptians, destroyed the Egyptians ! viz., one ungodly people destroyed another, as vile and cruel as themselves.

XII. Dogs are a greedy, crav XII. So many Wicked Men, and particularly ing, and unsatisfied sort of creatures ; false teachers, are such a craving, covetous, and they never know when they have unsatisfied generation, some of them, they can-enough, not be contented with a benefice of a hundred

per anniun, no, nor with two, three, or five hundred ; nay, a thousand will not satisfy some of them: and therefore they are justly called by the holy prophet, ** Greedy dogs, that can never have enough, shepherds that cannot understand; they look to their own way, every one for his gain from his quarter," Isa. Ivi. 11.

XIII. Dogs are not only a greedy XIII. So some Wicked Men are not only greedy and an unsatisfied sort of crea- and unsatisfied, but having glutted themselves, tures, but oft-times vomiting up and filled their sensual appetites, they are con-what they have eaten, they return strained sometimes to vomit it up; as is said of to it, and lick it up again. Prov. such, " He hath eaten down riches, and he shall xxvi. 11. vomit them up again," Job xx. 25. Nay, so like

unto Dogs are many of them, that if at any time they vomit up by seeming repentance, what they have greedly and sinfully taken, they will return to it, and lick it up again ; of such the apostle speaks, " He is returned to his own vomit,'" &«., 2 Pet. ii. 22

XIV. Some Dogs run mad, and XTV. So Wicked Men, being left to themselves, are so much the more dangerous and do abound so in their wickedness, that they run huilful, of whom all people labour to as it were mad in sin, care not what mischief beware. they do to themselves or others; of whom all

sober and well-minded people ought to beware. " Beware of Dogs," Phil. iii. 2. See Wicked Men compared to Mad Men.

XV. Dogs live an idle and lazy XV. So Wicked Men generally lead an idle sort of life: and hence the proverb and lazy life, as is opened under the metaphor is concerning a lazy person, lie hath Sluggard. They care not to encounter with dif-a Dog's life, viz., hunger and ease. Acuities for the good of then: souls, how industrious soever they are about the things of the world. They labour not for the meat that en-

durcth to eternal.life, will not take pains for that which is btead, but are contented with bones, as it were, the crumbs of earthly comforts, John ti. 27, Isa. Iv. 1, 2. So that

they have hut ease and quiet here, they content themselves with the children's leavings. And though their consciences many times, like a hungry stomach, puts them to pain; yet they are not convinced of the necessity of a Christ, but go on in their own careless and widied courses, never eating of that which is truly good.

METAPHOR. PARALLEL.

XVI. Dogs are commonly shut XVI. So Wicked Men are shut out of the out of doors, aud not suffered to he Church, and shall not be suffered to abide in the amongst the children. New Jerusalem, among the saints: " Without are

Dogs," &c., Rev. xxii. 15.

METAPHOR. DISPARITY.

I. Some Dogs are said to be I. But some Wicked Men are 8o unfaithful, more fJEUthful than servants, watch- that instead of giving the least notice of any aping in the night, and oft-times giving proaching danger, to their godly neighbours, that notice, by their barking, of thieves live quietly and securely, by them, diey will ra-or strangers, that may approach the ther conceal it: and so far are they from pre-house, when the family are asleep. venting danger, that they will encourage, and

join with any, let them be never so wickedly inclined or designed to do mischief; as it is said of them, " When thou sawest a thief, thou consentedst with him, and hast been partaker with adulterers," Psal. 1. 18.

II. Some dogs are very loving, II. But some Wicked Men regard neither su-and show great regard to their periors nor inferiors; nay, so far are they from masters, and seem to delight in their natural love to such as are their masters, if godly, company, and will not do any injury that many of them despise not only father and to any of the family. mother, brother and sister, but their own wives

and children, if there is but the least appearance of God in them; nay, they love not any that are not as ungodly and Wicked as them« selves, but do them all the injury they can.

HI. Some Dogs will not only III. But some Wicked Men do design the not fly upon sheep or lambs to hurt greatest hurt imaginable to ihe sheep and lambs them, &c., but will sometimes fetch of Christ, nay, much worse thanDogs; for instead in that which strayeth from the rest, of guiding them into Christ's sheepfold, or keeping and assist the shepherd to bring them within the bounds of his pastures, they drive them to the fold, and keep them them out, and not suffer them, if possible to feed within the bounds of their own pas** in the green meadows of Gospel-truth, but would ture. utterly destroy them, were it not for the care of

JesusChrist,wbo is the great Shepherd and Bishop of their souls, John x. 14,1 Pet ii. 25.

INFERENCES.

I. It shows to what a dreadful degree Men are degenerated, from what they were in their first state.

II. It shows how hateful and loathsome sin is to God, that the Spirit in the Word should compare Wicked Men, persecuting Men, such as worry and destroy his people, unto Dogs.

III. It shows the greatness of God's power and love to his people, to preserve them in the midst of such beasts of prey, as lions, wolves, Dogs, &c,

rV. It speaks great comfort to those that are truly godly; for though the Wicked do often gnash their teeth at them, yet God hath broken their teeth, they cannot bite as they would.

WICKED MEN COMPARED TO BULLS.

ti

Many Bulls compassed me abmU, strong Bulls of Bashan" Psal. xxii. 12.

The Hebrews call the Bull Tor, or Taur; which the Chaldee call Ahir, for a strong ox; the Grecians, Tauros; the Latins, Tanms; the Italians Tauro; the French, Taureais; the Germans, ein Steir, ein Unucksrsteir, das Uncher, ein Mummelst&ir, em

BOOK IT.]

WICKED MEN COMPARED TO BULLS.

809

Hagen, and ein BoUen ; the lUyrians, vmI, and Juneez. By all which several applicationg it is evident, that the name Taurus in Latin is not derived from Tanouroa, the stretching out of the tail, nor from Gaurus, signifying proud, hut from the Hehrew Tor, which signi* fieth great, &c.

The epithets of this beast are many, viz. wild, sharp, plougher, warrior, horn-bearer, blockish, great, glistering, fierce, violent, &c.

Violent, cruel, and proud persecutors, that abuse and infest the poor and needy, are compared to Bulls, Bulls of Bashan; that is, saith Glassius, the enemies of Christ, who were strong and fierce, i. e., strong and outrageous persons, such as were the high priests, scribes, &c., that set themselves against Christ; so Ainsworth. Bashan was a fertile country, fomous for excellent pasture, the beasts that fed there being very &t, strong, and great. Hence the Bulls, rams, or heifers of Bashan, are metaphorically put for fat ones, Deut. xxxii. 14; which is transferred to men, Psal. xxii. 12, '* Strong Bulls have beset me," &c., that is, enemies, strong, fierce, and cruel. The oaks of Bashan are used in the like sense, Isa. ii. 13, Zech. xi. 2,

METAPHOB.

PARALLEL.

I. A Bull is a ring-leader of the herd; for which cause, saith Gesner, Homer compared Agamemnon, the great emperor of the Grecian army, to a Bull, &c. Top-sel, p. 77.

II. The Bull is a very strong creature; his strength is very great in all parts, but more especially in his head and neck.

I. So proud and cruel persecutors are often ringleaders of all the herd of their bloody crew, like as it were the high priests, scribes, and Pharisees, to the multitude of the wicked Jews, who conspired against our blessed Sa\iour, Matt. xxvi. 47.

II. So wicked tyrants are often great in power, and have the advantage every way to strengthen themselves; as it is said of the little horn under the Grecian monarchy, who *• Waxed exceeding great, towards the south, and towards the east,

and towards the holy land," Dan. viii., but more especially of the fourth Beast, or Roman power, who hath, with human and diabolical power, with a high hand, and stiff neck, striven against the Saints of God for many years.

III. A Bull with his horns doth III. So wicked tyrants, persecutors, and

often run at men, women, and bloody enemies of God's Church, do often furiously run at all that stand in their way, not only men and women, but poor children, &c. Horn denotes power, as elsewhere hath been showed, and to push with the Horn, metaphorically signifies an exerting or putting forth of strength or power, Deut. xxxiii. 17. The Bulls of Bashan frequently exercise that authority and power, which for a time is suffered to be in their hands, against the Saints; yea, push and gore them with their horns in a cruel manner, tearing them in pieces: and by reason of which many timorous persons being afraid of them, to avoid the danger, are ready to run away, viz. leave their native country, when they bear that furious Bulls, or cruel tyrants, are like to be let in upon them. Psal. xxii. 12, Dan. xi. 40.

IV. So Wicked Men are suffered to feed as it were in fat pastures, until the grow fat, and kick against the Lord. They will not know their own territories, nor be content with what God hath lent them, but make incursions into their neighbour's countries; and, as if they were lawless, make all their own which they can lay their hands upon, and care not what spoil they make.

V. So Wicked Men are very quarrelsome; they will not only fall upon the Saints, but also make war one with another, out of pride and ambition, and to accomplish their own vain-glorrous and

covetous designs; as we see this day, how one Popish and heathenish Bull attacks and wars with another.

children, so that the sight of them, when they come towards some persons, makes them cry out; for many have been gored, and torn to pieces by Bulls: they are indeed a cruel sort of creatures, especially when enraged, and therefore all strive to get out of their way.

IV. Bulls are suffered to feed in rich pasture, till they are very fat; they are like some lawless sort of people, being not always restrained to one meadow or ground, as cows are; they will break into every body's field, and feed in pastures none of their own.

y. Bulls will fight furiously, with other beasts, and with one another.

METAPHOB. PARALLEL.

Vlt Bulls sometimes, to prevent VI. So Wicked Men sometimes are by the Al-their doing of hurt, are shackled and mighty restrained many ways from running at, penned up, who by that means, giow and spoiling of the Lord's people, Ezek. xxxiv. 4; rather the more fierce and mad, and he puts shackles as it were upon their legs, and would do the gi-eater mischief could hooks into their jaws, which doth greatly enrage they get loose. them ; lain would they be revenged, and vent their

cruel malice upon the saints, but cannot, their ways

are so blocked up.

INFERENCE S.

I. This farther shows the base and cruel nature of the ungodly.

II. It serves to inform us, what a mercy it is they are reetrained.

III. It may teach us also to cry to God to shackle and pen them up, and break their horns, viz: destroy or take away their power.

WICKED MEN COMPARED TO LIONS.

" The roaring of the Lion^ and the voice of the fierce Lion, and the teeth of the young Liom

are broken,*' Job iv. 10. ** / was delivered out oj the mouth of the Lion,* 2 Tim. iv. 17. " Mg soul is among Lions,'* Psal. Ivii. 5.

The Lion in Hebrew, as writers observe, hath several name, as Art, and Ariel; they call the male Lion Labi, and the female Lebia. Behold, my people, shall arise like Labi, and be lifted up like Art, There the Chaldee translation rendereth Labi, Leta; the Arabian, Jebu; the Persian Scher; and Munster saith, that Labi, is an old Lion. In Job xxxviii., Labaim signifieth Lions; in Psal. Ivii., Lebaat signifieth Lionesses; in Nab. ii., Laisch is by the Hebrews translated Lion; and the same Word, Isa. xxx., is by the Cbal-dees translated Lion's whelp. The word Xtan is derived mm TovAa/y, which signifies to see.

The common epithets of a Lion are these, viz., wrathful, maned, fierce, deadly stout, great, preying, ravening, stubborn, snatching, cruel, bloody, terrible, swelling, stonyhearted, frowning, violent, &c.

Expositors seem to be of a mind, that Paul, in saying, 2 Tim. iv. 17, " He was delivered out of the Lion's mouth," means Nero, who with open jaws was ready to devour and destroy him. However, it is evident, Wicked Men, or cruel tyrants, are often in Holy Scripture called Lions, in respect of some of the properties of a Lion; for one metaphor, as Glassius well observes, is brought to signiiy several things, with respect to their difiereut qualities and attributes. Thus, saith he, 1. Christ is called a Lion, Bev. v. 5, because noble, heroic, and unconquerable. 2. The devil is called a Lion, because roaring and devouring. 3. Wicked Men and tyrants are called Lions, because they are fierce, outrageous, and cruel to the weaker men, as Lions are to weaker creatures, &c.

METAPHOR. PARALLEL.

I. The Lion is a proud and stately I. So some Wicked Men and tyrants are very creature. proud and stately.

II. Lions are courageous and 11. So some Wicked Men and tyrants seem to undaunted in their acts of cruelty; act in ways of oppression and cruelty undauntedly, they will do what they list, let who with great courage and boldness. Courageous-will look on. ness, saith Mr. Caryl, in any noble or good way

or cause, in which sense, Prov. xxviii. 1, " The righteous are as bold as a lion," is the courage of saints: but to be valiant and courageous in doing mischief, in wronging and oppressing the weak and innocent, is the courage of a beast. That courage which is out of the way of truth and justice, is a Lionlike courage.

III. Lions are very strong, the HI. Some tyrants have been very strong; ty-BtroDgest of all creatures; what is ranny must have strength to back it. Heuce stronger than a Lion ? they who mean to oppress, fortify themselves

HETIPHOR. PABJLLLCL.

with titles and privileges, with honours and relations: Solomon considering the oppressions that were under the sun, ohiserves tears on the one side, and strength on the other; ** On the side of the oppressor there was power/' Eccles. iv. 1.

lY. A Lion is a crafty and very IV. So tyrants, as hath been showed, are very subtle creature; and hence said to subtle, they have a great stock of policy as weU lurk in secret places, and lieth b as power. Though, as Mr. Caryl notes, we usu-wait secretly in his den. ally oppose the Lion's skin, and the fox^s skin»

yet many times they meet both in one; some are double skinned as weU as double clothed. Hence we have that phrase, when I>avid com* pares a wicked Man to a Lion, '* He lieth in wait secretly as a Lion in his den; like as a Lion that is greedy of his prey, and as it were a young Lion lurking in secret places i* Psal. X. 9, and xvii. 12. They will, as naturalists observe, hide themselves in the dens, lest passengers should be affrighted at them.

Y. Lions, especially, are cruel, Y, So Wicked Men are great tyrants, and have blood-sucking, and devouring. Po- always been very cruel and blood-thirsty. What lybius affirmeth, that he saw them bloody wretches were Nero, Caligula, &c. And besiege, and compass about seve* what tyrants and devouring monsters have the ral dties of Africa; they will de- Popes and bloody Papists been I For besides tlie your both man and beast, setting many thousands of innocent Christians they have upon troops of horse-men, de- inhumanly butchered, history shows,* they de-stroying flocks and herds of cat- stroyed in America, not less than fifteen millions tie, carrying some alive to their of poor heathens, sparing no sex, young nor young ones, killing five or six at a old, cutting men, women, and children in pieces, time, &c. flaying their skins off, and roasting thorn alive,

and burning them to ashes, making children to kill their own dear parents, &e. YL Lions will roar terribly. YI. So tyrannical Men with their roaring words, When that Lion roareth, all the their loud and terrible threatenings, often affright beasts of the forest tremble. The and daunt poor timorous Christians; what said the naturaUsts observe,-)- that though tyrannical king of Babylon ? '* Whoioever fiilU many creatures are swifter of foot eth not down and worshippeth the golden image, than the Lion, yet when he roars shall be cast into the midst of a burning fiery fur-they all fall down, and he over- nace," Dan. iii. 11. '* And now, Lord, behold takes them with his astonishing their threatenings," &c.. Acts. iv. 29. *' Be not voice; when a Lion it angry he afraid of their terror," ^c, 1 Pet. iii. 14. beateth his tail against the ground.

Yll. Lions are of a fierce, sour, YII. It is said of the fourth beast, his looks and stem countenance; and in the were more stout than his fellows. Wicked perse-sight of men,]: it is said, he is cutors, and tyrants, look oftentimes upon the seldom found without rage. godly with an angry countenance, Dan. vii.

Much of Man's heart is known by his face; frowns are as blows, hence we call it brow-beating. The love of God, saith M. Caryl, is expressed by the pleasantness of his face, and the h'ght of his countenance; so also is the love of man. And we may see what the intent of a person is, by his looks; many are in this respect Lion-like: they have, as Aristotle saith of the natural Lion, clouds and storms hanging about their eye-brows. it was a threatening against the Jews, in case of disobedience, that God would send against them, ** A nation of a fierce countenance, which should not regard the person of the old, nor show favour to the young," Deut. xxviii. 50. VIIL Lions are hungry and VIII. So are Wicked Men and tyranU, *• They greedy creatures. have set their eyes bowing down to the earth: like

as a Lion that is greedy of his prey," Psal. xvii. 11,12.

DX8PABIT7.

There are many excellent qualities in a Lion, which no way agree to Wicked Men and tyrants, which we shall leave to the reader to find out; upon which account God and Christ are compared in the Scripture to a Lion: see page 203 and 337.

* Set ClftfVA Examples, Vol. II. t Gantr. t Oemer. Topitl p. 8f6.

INFEBENGES.

Though these Lions are very strong and powerful, yet God is stronger than they, and he is against them: ** And he in a special manner desires," saith Caryl.* '* to he dealing with these, for they in the pride of their spirits think themselves a match for God; though indeed their strength is hut weakness, and their wisdom, notwithstanding their fox-like craft, but foolishness, yet in their own conceit they are stronger and wiser than God himself. Hence, like Pharaoh, the sent defiance to heaven, and say, '* Who is the Lord ?" Exod. V. 2. When God sees the hearts of Men swollen to this height of insolent madness, he delights to show hunself, and grapple with them that their pride may come down.

* What are all these Lions to the Lion of the tribe of Judah, if the Lord do but roar, if the Lion of the tribe of Judah do but come forth against these Lions, they will run to hide themselves 'and call ^to the rocks and mountain to cover them,' &c., Bev. vi 15, 16. God is said in the holy Scripture, to destroy these Lions by degrees, he proceeds gradually against them.

" First, he stops the roaring of the Lions, they shall not be able to make such a dreadful noise as heretofore ; their roaring may be stopped when their voice is not, though they can speak, yet they shall not yell.

'* Secondly, In the second place, he breaks the voice of the Lions, they shall not only roar, but they shall not sa much as speak, either aguinst the lambs, or against the sheep, or for themselves, '* The voice of the fierce Lion shall be taken away." God is able to silence Lions and stops their mouths, not only &om devouring and roaring, but from speaking.

•* Thirdly, When their voice is taken away, and their roaring, yet their teeth will remain: and they will be biting and tearing still, though the have done roaring and yelling; therefore at the third stroke Grod breaks out then: teeth, *' The teeth of the young Lions are broken." So the Psalmist prays, Psal. Iviii. 6, " Break their teeth in their mouths, break out the great teeth of the young Lions, 0 Lord:" that is, take away the instruments by which they oppress, the means by which they tear and rend, as Lions with their cruel teeih.

'' Fourthly, Christ deals further with these Lions, he not only breaks their teeth by which they used to hurt others, but he takes away their prey and their meat; they shall not have wherewith to live themselves, they were wont to suck the blood of the slain, and to eat the flesh of the poor; but now the Lord will pluck away their prey, they themselves shall be starved or pinched with hunger.

'* Lastly, Not only shall their meat be taken away, but they themselves shall be scat* tered and dispersed ; this is the last step of their calamity. Their dens shall be broken up, and their lurldng place shall be opened, they shall run from place to place, from nation to nation: this is the judgment of the Lord upon Lions, and the portion of the cruel enemies of our God. •

" Who hath not seen the truth of all this in our days ? We have had Lions, roaring Lions, rending, tearing Lions amongst us: it was usual among the Heathens in their persecutions to cry out, ' Away with the Christians to the Lions ;' This we have often seen, in the figure, poor Christians sent to the Lions; put under the power of men, as cruel, as bloody, as Lions. Many an one might say, as David, Psal. Ivii. 4, * My soul is among Lions.' When the watchmen, in the prophet Isaiah, was asked * Watchman, what of the night ? he answered, a Lion, my Lord,' Isa. xxi. 8. Our sorrowful watchmen standing upon their towers, considering these sad times, being asked ' What of the day ? have answered. We see a Lion, a company of Lions tearing and rending in many parts of the nation: not bodies and states only, but souls and consciences. God hath wonderfully delivered his darling from the Lions, his Daniels from the Lion's den. He hath already delivered so far, that the Lions dare not roar, as they were wont, the teeth of many of 4he young Lions are broken, many of the old Lions are ready to perish for want of prey, and not a few of their whelps are scattered abroad. God hath raised up Samsons to tear these Lions, which roared upon us, he hath stirred, up Davids to smite those Lions, and rescue the prey out of then: teeth; and though many Lions are amongst us, yet they dare not roar, much less tear, as they

* Ctryl. oa Job, Cb. iv. p. 66. 67, 68.

have done; though the heasts he alive, yet for the most part, the lions are dead; they are beasts still, as base, vile, and bloody in their natives as ever, but their powerful Lionlike strength is abated. That glorious prophecy is in some sense, and in some part fulfilled at this day, * The wolf dwells with the lamb, the leopard lies down with the kid, and the calf and the young Lion, and the fatling together, and a httle child may lead them; they cannot, they dare not, hurt nor destroy in all our mountain,' Isa. xi. 6, 8. I am sure, we may set our seal to this truth of Eliphaz, we have seen Lions, and fierce Lions, old Lions, and young Lions, even the stout Lion's whelps, some scattered abroad, some destroyed, some consumed by the mighty power of God.

" Further, It is here said in the text, * That the old Lion shall perish for want of prey.* It is a strange expression; Lions have the greatest power to get provision to satisfy their hanger, yea, their appetites and humour; yet these shall want; these Lions who have all their life-time preyed upon the states of other Men, even these shall want; note hence the justice of God, * Such as have made others want, shall at last come to want themselves, they shall perish for want of prey;' they shall have nothing to eat,' When thou ceasest to spoil, thou shalt be spoiled,' saith the prophet; ' And when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.* We must not understand it, as if Wicked Men do ever give over sinning; sin, and their desire of sinning, is in a kind infinite: they never say. Now we have done, and will sin no more; but the meaning is, when thou canst sin no more, nor deal treacherously no more; when thou hast done thy utmost, and spent thy strength in spoiling others, or taken all their spoil, so that thou hast done spoiling, because there is no more to spoil; then others shall spoil thee. And thou Lion, who hast preyed upon others a long time, shall not have a bit thyself, but shall perish for want of prey.

'* It is the promise of God unto his own people, Psal. xxxiv. 10, * That the Lions shall lack and suffer hunger, but they that fear Uie Lord, shall not want any good thing.' He expresses it by Lions, to note, that certainly they that fear him, shall not want; for if any creatures in the world can preserve themselves from hunger. Loins can; if they do but roar, the very beasts will fall down as a prey before them; but yet, saith Grod, these, even these shall rather perish for hunger, than any one that feareth me shall want. God provides for his lambs, for innocent persons, for those that fear him, though they have no strength to provide for themselves; but the Wicked who have greatest power, and have been most active to provide for themselves, shall pine with want, they who caused so many to be bitten with hunger, shall at last be hunger-bitten, and for want of meat gnaw their tongues.

** Lastly, Where it is said, that the Lions' whelps are scattered abroad, observe, God will not only destroy the persons of Wicked Men, but their families and posterities, they and their whelps shall all be scattered. ' He will not leave them so much as a man or a remembrance,' Psal. xxxvi. 6. * I sought his place, saith the prophet, and he could not be found,' there was no print of him, no man could remember that there was such a man in the world, unless to curse his memory.

" I shall only give one caution concerning this, and so conclude the point: that which is here affirmed in the general by Eliphaz, concerning the destruction of Wicked Men, Lions, and fierce Lions, is not to be taken as a truth in the universal experience of it; we are not to understand it thus, as if all persons, all Lion-like persons, at all times, perish, are "destroyed, and scattered abroad; but Eliphaz, speaks of what is usually done or he speaks of what God can easily do at any time, and of what God may justly do at all times. Lions, fierce Lions, tyrants, oppressors, he both may, and can scatter when he pleaseth, yet we find, that God hath permitted some Lions to live long, and die quietly; they spend all their days in roaring and rending, in tearing and devouring, and yet themselves are not devoured: God suspends his justice, but it is for weighty reasons. For in word,

" First, If God should destroy all Lion-like men, the joints of the world, would b^ unclosed, and the bands of human society broken asunder. God forbad the children of Israel to destroy all the Canaanites, lest the beasts of the field should multiply, &c,

*' Secondly, If God should hunt all these Lions out of the world, his own people would live by sense, rather than by faith, and seem to be terrified by the visible actings of wrath, rather than allured by the promises of mercy, or tenders of free grace.

Wicked ]kt£N coM^abed f o foxes.

[book Iv.

" Thirdly, he defers them, until they have sacked blood enough, rent enough, done evil enough, even filled up the measure of their sin, and fulfilled the righteous purpose of God, by their unrighteousness. As these Lions fill their own bellies,^so they fulfil God*s counsels ; therefore he lets them alone, that they may do his work, though they little think of it, and less intend it.

"Lastly, Eiiphaz speaks of what God did frequently in those times of the world wherein he lived; for tHen God dealt more by outward, judgments, than in these Gospel-times. As his mercies are now more spiritual, so usually are his judgments."

WICKED MEN COMPARED TO FOXES.

" Go tell that Fox," Luke xiii. 32.

The Lord Jesus calls Herod a Fox, by reason of his treacherous plots and craft, whereby he privately contrived to entrap him. See Erasmus, in his paraphrase upon the place: " Go and tell that Fox," who confides in human craft and believes that he can do any thing against the majesty and counsel of God, &c.

A Fox is called in Hebrew Schual, and in Chaldee, Thual; and therefore, Psal. 1x1., where the Hebrew readeth Schuatim^ there the Chaldee translateth it, Thealaia: the Arabians call him Thaleb, and Avicen calleth a Fox somtimes Chabel, and also ChalchaU ; the Greek Septuagint, Alopehon, and vulgarly Alopexy and Alopan; the Latin, Vulpes; the French, Regnard, &c.

The epithets expressing the nature of the Fox, among writers, are these, viz., crafty, wary, deceitful, stinking, strong-smelling, quick-smelling, tailed, warlike, or contentious^ rough; the Grecians, fiery-coloured, subtle for slaughter.

A wicked subtle persecutor is, and may be fitly compared to a Fox, which we shall briefly open in the following parallel.

MEtAPHOE.

L A Fox is a crafty and subtle creature, which appears in these respects following: (1.) In that he claps his tail between his legs, when he is pursued. (2.) When he perceiveth he cannot escape he urines on his tail; and whisks it on the dogs, which hath an exceeding strong scent, insomuch that the dogs not enduring the scent, are forced for a while to desist. (3.) He will often, when he is in danger, and no avoiding of it, bite the dogs on their hinder legs, for that is the tenderest part about them. (4.) Because the beast called the urchin is too strong for him, he taketh him by craft; for when he easiest himself down upon the ground he leapeth upon his belly, and destroy eth him. (5.) The Fox, naturalists observe, hath a subtle way to take fish: wandering by the shore, he dip-peth his tail in the water, and the little fish immediately entangle themselves in it, and so are taken. (6.) By craft, as Gesner observes, he gets the badger's den the wolf's den, im herb called

PAfiALLtL.

I. So some Wicked persecutors are very crafty and subtle, as appeared in Pharaoh king of Egypt, and Herod. What policy did the first use, to spoil and utterly destroy the IsraeUtes! *' Come on saith he, let us deal wisely with them," &c. Many tyrants, and cursed persecutors, have pretended much kindness to the saints, when they have in their hearts utterly designed to destroy diem. What said Herod to the wise men ? '* Go, search diligently for the young Child; and when ye have found him, bring me word again, that I may come and worship him also," Matt. ii. 7, 8, which was nothing else but a crafty pretence, for his purpose was to kill him. What policy did Julian the apostate use to destroy the poor Christians I Also what devices have the Romanists invented, to spoil and utterly ruin the Protestants from time to time 1 contriving hellish plots, and then casting them upon such whose souls hate such detestable actions 1 It hath been the common practice of these crafty persecutors, to put the wolves' skins upon these harmless sheep and lambs of Christ, and then set the dogs upon them, to hurt and worry them, &c. How have they charged them with treason, sedition, and rebellion, from time to time, on purpose to render them odious to the common, and more unwary people.

for his own use; and by laying in the mouth of sea-onion, which is contrary to the nature oi

METAPHOB. PARALLEL.

Wolves, he affrights away that creature, so that he will not come near it. (7.) He is often troubled with wasps in the summer-time, but useth this wile to destroy them. He hideth himself, but layeth his tail out; the wasps fly to his tail, and when there are abundance in it, he runneth to the wall, or to some tree, and striketh his tail against the tree, and rubbeth it against the ground, and so he destroyeth all of them, (d.) If he wanteth food, and knows not where to get it, he lieth upon the ground, upon his back, with his legs stretched abroad, and so fcigneth himself dead; the birds seeing him lie in this manner, light on him, thinking he is dead; and when they are upon him, he taketh them, and destroyeth them.

II. The Fox is not only crafty but II. So wicked papists, and other enemies of cruel and blood-thirsty, a great de- God's people, are not only subtle, but very cruel stroyer of innocent creatures; he will and blood-thirsty. Herod was called a Fox, partly seize upon hares, conies, hens, geese, without duubt upon this account. What barbarous Iambs, &c., and make a great spoil of slaughter did he make in the town of Beth-them. lehem, of poor, harmless, and innocent

babes, that so he might craftily cut off the holy Child Jesus among the rest 1 And what cruel, bloody, as well as crafty. Foxes have the Papists been! how many thousands, nay, millions of souls, have they destroyed, both of Heathens in America, and Christian Protestants in most kingdoms of Europe I See Fox^s Acts and Monuments, bir Sam. Horeland*s History, and Mr. Clark's Examples, &c.

III. Tlie Fox never goes straight III. So the Romish Foxes never walk in the foiyr&rdyhuUortuosis incedit anfracti' straight path of the Gospel, nor follow the even bus, or by crooked windings. and straight rules thereof, but in crooked windings, and by-paths of error and human traditions, not leading to God by Christ, but by saints and angels; nor to his merits only for satisfaction, but to the sacrifice of the mass, pardons of their own, and to purgatory, &c., using all deceitfulness and error to compass their own cursed ends.

IV. The time, especially when the IV. So in like manner do these Foxes break in Fox invades and seizeth his prey, is upon a people, when they are secure ; like the envi* in the night, when all are asleep, ous man, that sowed tares among the good seed, both shepherd and sheep. they watch the fittest opportunities to spoil God's

heritage. V.Foxesareasti.nkingsortofcrca V. So these Romish Foxes are a filthy and

tures, and in the day- time hide them- stinking sort of vermin in their lives and con* selvesintheirholes.andseldomlookouti vcrsations, guilty of all manner of abominable lusts, and horrid pollution; and whilst the light of the Gospel clearly and freely shines in a kingdom or nation, they hide themselves; but when it begins to be even-tide with a people, then they, as at this day, begin to look out of their holes.

VI. Foxes are said to do much mis VI. So wicked persecutors and seducers do chief to vineyards, as Franzius and great hurt and mischief to Christ's vineyard, others observe. " Take us the Foxes, the little Foxes that spoil

the vines," &c., Cant. ii. 15.

VII. The Fox, notwithstanding all VII. So the Romiah Foxes and subtle ene-his craft, is often caught and made a mies of the Lord's heritage, notwithstanding spoil of, being much hated by all, for all their craft and hellish policy, are often taken the mischief and hurt he doth. in the snare, and their plots discovered, and they hanged for their treason and cursed contrivances, as former and latter times show.

INFEBENGES.

I. This may teach us to take heed of two sorts of Men. First, of a flattering and fawning persecutor. Secondly, of a cunning and subtle seducer; for Foxes haunt not a vineyard, or flock of sheep, more than these do the Church. (1.) By corrupting the purity of her doctrine. (2,) Obscuring the simplicity of worship, (o.) Overtuining the beauty of order, and bringing in confusion, spoiling her band of union, by extinguishing the vigour and life of Christianity. (4.) By destroying her children, and spoiling their goods, and as much as in them lies ruining their souls.

WICKED MEN (!;0MPAKE:d to GOAtS.

[book it.

II. Therefore let us pray that these Foxes may be taken, like as the Foxes, that one way or other their craft and subtlety may be discovered, and they prevented, and hindered from doing more hurt to God's Church.

WICKED MEN COMPARED TO GOATS.

" When the Son of Man shall come in his glory, and all the holy angels with him, then he shall sit upon the throne of his glory. And before him shall be gathered all nations^ and he shall separate them one from the other, as a shepherd divideth his sheep from the Goats, And he shall set the sheep on his right-hand, but the Goats on the left" &c. Matt. XXV. 31—33.

The male or great he-Goat, is called in Hebrew Atud, and the lesser Sier and Zier ; the Chaldee transkteit, Gen.xiii. Teias jaii,Sind^vLmh, xy,Lze; the Arabians, Tens and Maes; the Persians Asteban, and Busan ; the Grecians Tragos, or devouring or ravening.

Tragus ab edendo quod grana fracta pane.

The common epithets given to the G^at, by the learned, are these, viz., left-sided, greedy, unarmed, swift, long-legged, rough, ragged, unclean, strong*smeUing, letcherous, bnstler, wanderer, vile, wanton, &c.

Wicked men, but more especially hypocrites in the Church, are compared to them.

SIMILE.

I. The Goat commonly feedeth among sheep, and lieth down mih them, and seems much to love their company.

II. Yet there is a vast difference between the natural properties of the sheep and Goats ; for whereas bheep are meek and harmless. Goats are of a contrary disposition, they are ravenous and very mischievous, they will eat the barks of trees and spoil tender plants, great destroyers of gardens and vineyards.

III. The Goats are a stinking and unclean sort of creatures; there is no creature, saith Gesner,* that smelleth so strongly as doth a male Goat, by reason of the immoderate lust which this creature is exceedingly prone and addicted to above others.

lY. A Goat is said to be a very greedy and devouring sort of crea^ ture; for as Dr. Franzius f reports that that field or pasture that will feed a thousand sheep, will not be enough for a hundred Goats.

is their neighbour's; desiring, like

PARALLEL.

I. Sosome hypocrites seem to love the company . of God*8 people, they cunningly contrive ways how

to get into Churches, and appear to be of the same flock, taking much seeming delight in the company of the truly religious.

II. So there is a great difference between a Wicked Man, notwithstanding his highest pretence to religion, and a saint; the one is humble, meek, and harmless, seeking the good and well-being of all, when the other is proud, stubborn, and mischievous ; many of them while they seem to have a great zeal for religion, secretly care not what hurt they do to God's vineyard, contriving means how they may undo and ruin the godly in the kind.

III. So Wicked Men are unclean, filthy, and loathsome in the sight of God, by reason of their abominable and most beastly lusts and unclean-nessess, being given horribly to fornication, adultery, incest, &c., Rom. i. 26, 27. From whence Cometh the proverb of those men, that have a strong scent about them, that they stink like a Gcat.

IV. So some Wicked Men are of a very covetous and greedy disposition, not being contented with a small portion of worldly good things; for though they have some hundreds, nay thousands by the year, yet are still craving after more, not being satisfied with what they have of their own, but sdso strive to possess themselves of that which

wicked Ahab, Naboth's vineyard. So that that

* See Topeel oat of Gctner.

t Page 19a

fidOK IV.J

WICKED MEN COMPABED TO THIEVES.

817

SIMILE.

PABALLEL.

portion or estate, wluch will satisfy and comfortably maintain a thousand families of good Christians, is too little for one of them: such is their covetous and greedy appetite.

V. Goats feed and lie down with V. So, though some Wicked and hypocritical

sheep, yet sometimes the shepherd persons accompany with the Lord's people, and separates th^m one from the other. seem to feed and lie down with them, yet at last

the Lord Jesus will separate the one from the other, as a shepherd separates the sheep from the goats.

SIMILE.

L Goats are useful; some poor people are much supplied by them both for meat and milk.

IL Goats have been made use of in the time of the law, for sacrifice, and were also used, as clearly typifying Jesus Christ. See Ains-worth on Levit. xvi. 5, 8, 15.

DISPASITY.

I. But some Wicked Men are not only of no use either to poor or rich; nay, many of them are not only worse than Goats, but worse than infidels; so far from relieving others, as that they provide not for those of their own household.

II. But Wicked men are an abomination to the Lord, their very persons, as well as their sacrifices, are detestable ; no use at all made in any part of God's worship, but are excluded therefrom, till by hearing the word, they repent and turn to God, and so become the sheep of Christ.

INFEBBNCES.

As this may call aloud to Wicked Men, to consider the sad and loathsome estate they are in, so in a special manner it doth reprove all such, that like Goats, feed and lie down with Christ's fiock, and yet are still but Goats; and as they so abide, they will be found at the left-hand of Christ in the day of his appearing to judgment, when they shall be separated, so as never to have the company of the sheep of Christ more; and '* Then shall he say unto them on the left-hand, depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels," Matt. xxv. 41.

WICKED MEN COMPARED TO THIEVES.

Jer. vii. IL Matt. xxi. 13. Isa. i. 23. Rev, ix. 21.

A thief xxurrnf, fitr. Matt. vi. 19, 20, and xxiv. 43, John x. 8, 10, and xii. 6, he that stealeth cunningly, ^^, so a Thief was named of old, or as if it were xXrarmr, of carrying or taking away, XufniJ LtUro Matt. xxi. 13, xxvi. 55, and xxvii. 3d, 44, a robber. ^ In what respect Wicked Men may be fitly compared to Thieves, take as followeth.

PABALLELS.

I. Some are Thieves from their childhood, they begin betimes to steal and rob: so the ungodly begin betimes to be vricked, they are said to go astray from the womb telling lies, and are by nature prone to all manner of sin and wickedness; hereby depriving God of that honour, fear, and reverence that belongs to him.

II. Thieves love not the day, lest they should be discovered, but are active in the night: so wicked Men hate the light," They love darkness rather than light, because their deeds are evil," John iii. 19.

UL Thieves run many hazards and dangers, venture their lives to accomplish their designs: so Wicked Men run great hazards and dangers, venture not only the life of their bodies, but of their souls also, to fulfil their designs and wicked purposes.

IV. Thieves are a great terror to honest men, they put many in fear: so some Wicked and ungodly Men are a great trouble, grief, and terror to those who are godly} how was the soul of righteous Lot vexed with the filthy conversation of the Sodomites, 2 Pet. ii. 7.

V. Thieves greatly abuse, rob and wrong others, not only such as are of their own rank and quality; but sometimes set upon, and rob persons in authority; the judge

S a

nay, and prince himself, has been sometimes robbed and abused by Thieves : didnotT.BIood but a few years since, steal the kings crown? so Wicked Men greatly abuse their neighbours, they do often take away the good name of such who truly fear God, and sometimes attempt Uieir chastity, &c. This is not all, they do not only thus endeavour to rob men, such who are poor mortals like themselves; but they rob God; and that many ways. (1.) They rob him of his glory. And (2.) Of their own strength and flower of their age, which belong to him. (3.) They rob him of their hearts and aflFections, and place it upon the world and their own base lusts. (4.) They rob him of their precious time, and squander it away in a foolish and idle manner, upon their lusts ; nay, hath not that man of blood, I mean the Pope, robbed Jesus Christ of his crown and royal diadem! doth he not assume that power and headship to himself, that only belongs to the Prince of the kings of the earth ?

YI. Thieves oft-times kill as well as steal, and kill in stealing, so that they make themselves guilty of murder as well as of theft; so wicked and ungodly men, by their ungodly and sinful lives, make themselves guilty of the breach of the whole law of God, by adding sin to sin, and multiplying their wickedness, and so transgress not only in one, but in every point, and thereby wilfully murder their own souls, and many times kill and destroy their innocent neighbours too.

YII. Thieves are sometimes taken in the fact, or by pursuit are apprehended, and laid hands on, that they may answer the law in that case made and provided : so Wicked Men are sometimes taken in their wickedness by the hand of God ; or if they escape an immediate stroke in the very act of sin, yet they are pursued by God's just judgment that followeth them, and will overtake them at last.

YIII. Thieves, when taken, would fain make an escape ; nay if they are not hejd by strong hands, they will get loose and run away: so. Wipked Men when God's hand is upon them, how fain would they make an escape ? when Adam fell in with the tempter to rob God of his honour, it is said, he hid himself among the trees of the garden: guilt made him fly; and what pitiful shifts do all old Adam's children make, to excuse theu: sins ? or if they cannot make excuse, then they seek out ways to escape if possible: some say, their sins are not so great as others'; others say they were drawn in and enticed ; others, that God is merciful, and they doubt not but he will pardon them: others fly to the goodness of their hearts ; some to seeming repentance, saying, God forgive me, &c.; but whatever way they take, till they are truly converted, they are holden by the cords of their own sins, and they shall not escape, nor can get out of God'i hand, but must answer for all their wickedness at their utmost peril.

IX. Some Thieves are so impudent, that they will adventure to rob in the day-time, let who will look on, being too strong for the standeis-by : so some Wicked Men are so impudent, that they will adventure to rob their innocent neighbours of their goods in a public manner in the day-time ; as many of the Papists have served the poor Protestants in former times, in divers nations, and pretended they had law for what they did.

^. Some are great Thieves, and therefore called the captains of the Thieves, under whose conduct and direction the lesser Thieves do rob and steal: so some Wicked Men are so notorious in wickedness, that they lead the van as it were, and are not only examples to others of inventing new coined oaths, and sinful fashions, and customs ; but do command or lay some kind of force upon such, who are under their power, to be as wicked as themselves, else they turn thepi ofi* as not fit to do them service : as it is written ; " If a ruler hearken to lies, all his servants are wicked," that is, he will so discountenance and discourage truth and honest dealing, that none but liars and wicked persons can live with him, Prov, xxix. 12.

XI. Some Thieves are so merciless, they steal and carry away all that people have : so some persecutors have been so void of pity and humanity, that they have taken away all which some godly people had, even their very beds from under them.

XII. There are some sacrilegious Thieves, such as rob churches, and »teal away those things that are set apart for divine worship: so some Wicked Men are robbers of the Church cf God, by taking away his holy institutions, and setting their inventions in the room thereof; such are the Romish • crew, &c. Christ tells us, that such who come not in by the door, but climb up some other way, are Thieves and robbers: nay, if it were possible, the great Thief the Pope, and his accomplices would have robbed us of the Bible, and the true religion, nay, of the true Church itself; however they, with all that adhere to them, have robbed many hundic^ds, nay, tiionsands.

of her true ami £iithful members, both of their goods, lives, and liberties, for the which they must give an account at the great day.

XIII. Thieves are po opposite to honest men, that they by all means avoid their company and society, if possible, when they know them. So Wicked Men, known and discovered to be so, are not at all fit company for the godly, nay, the godly are commanded to avoid them, and to have no fellowship with tliem, so far as possible they may; however, if in civil things there be some kind of necessity to buy and sell with them, yet then: sin in that, or any other way, is to be hated and departed from ; nay, if a man hath been a professor of godliness, and turn to be a wicked man, with such an one the godly are to have no inti* macy, that he may be ashamed, 1 Cor. v.

XIV. Thieves know by-ways, and are acquainted with such places where they may accomplish their designs, not only as to secrecy, but security. So* Wicked Men do acquaint themselves with bye-ways, and therefcre called the way of the wicked. " Let the Wicked forsake his way," &c., Isa. Iv. 7. V Blessed is the man that walketh not in the way of the ungodly," &c., Psal. i. 1. Joseph's mistress made use of her skill in the way of the Wicked when she attempted to rob him of his chastity. For there was, (1.) Privacy, none saw. (2.) Secrecy, none knew, and (3.) Opportunity which he might now, without fear of shame, make use of; and there is not a wicked fornicator in the world, but would have owned it as his way, and have chosen it too as a fit opportunity; but blessed Joseph walked not in this way, he knew that nothing could be so private, nor be kept so secret but the all-seeing eye of God can see it, and will bring it to hght.

XV. Thieves are sometimes taken and committed to prison, there to be kept safe till the general assize, or time of trial, and then are brought forth tried, and condemned, many times to die, and soon after executed. So Wicked Men are taken by death, and committed to the grave, and there they are held fast till the day of resurrection, and last judgment or great assize, where they shall be tried, and give an account of all their wickedness done in the body, against whom Jesus Christ will proceed in a way of justice: and being arraigned, and indicted for all their wickedness, thefts, and robberies, shall be found guilty by good evidence, by the law of God, conscience, and nature; and bemg so found guiltyi shall receive the just sentence of hell-fire, prepared for the devil and his angels, with a " Go ye cursed," Matt. xxv. 46.

DISFABItT.

I. Thieves can but rob and steal such things as are common to men: but Wicked Men rob God, and cheat themselves of their own immortal souls, as hath been showed.

II. Thieves endeavour to hide themselves, and are not willing to be known. But Wicked Men commit their wickedness publicly, and matter not who seeth them; they de« clare their sin as Solomon, and hide it not, they are not ashamed to commit their wicked* ness in the very face of the sun.

III. Thieves oft-tuues spare the poor, and let them pass, but seize upon such as are rich. But Wicked Men regard neither poor nor rich, if they are godly ; nay, the poor of this world, though rich in faith, are mostly in their eye, to be made a spoil, robbed and ruined by them.

IV. Some Thieves after they have received the just sentence of death, from which they cannot escape, yet do repent of their wickedness and receive pardon of God, though they die by the law of man. But Wicked Men living and dying in sin, after the last ju4g« ment, and sentence of eternal death, cannot repent, neither have they any time so to do, but must be damned without remedy.

IKFEBENCBS.

I. Hence we may see, how easily men may mistake themselves, by condemning others when they are in as bad or a worse state themselves; who is it but will readily cry out against a Thief, and use their utmost endeavour to apprehend him ? but how few ard there, of the same kind, viz, Thieves, as hath been shown, will lay hands upon, or condemn themselves ? who are, as you have heard, worse than Thieves.

II. How doth it warn the godly to look to themselves: *' for if the good man of thd house had known at what time the Thief would have come, he Would have watched.'^

8 a 2

WICKED MEN NAKED.

'' And covered thy Nakedness, &c. ihou hast not remembered the dags of thy yotUh, when

thou wert naked and hare^^ &c. Ezek. xvi. 8, 22. " Poor^ and blind, and Naked,'' &c. Rev. iii. 17.

There is a two-fold Nakedness, viz, an external, and an internal Nakedness: the Nakedness of the soul, as well as of the body.

PABALLEL8.

L Nakedness since the fall doth not only import not having of dothe'^^, but the want of clothes. As Adam before he fell, had no clothes, so he needed none; his Nakedness was an ornament to him ; but no sooner had he sinned, but he saw the want of a garment. So all ungodly men are not only without spkitual clothes, but they exceedingly need them; as they have no righteousness to cover them, so it is their misery. It is a lamentable thing to be Naked, and it is a far more grievous thing to be spiritually Naked, to have no real and divine cover for the soul.

II. The shame, deformity, and all natural filthiness of a Naked person doth appear; it is visible, and he is thereby exposed to reproach. So the shame, deformity, and vilenesB of Wicked Men, who are spiritually Naked, having not the righteousness to Christ to cover them, doth appear; and this exposeth them to shame and reproach. ** Sin is the shame of any people," Prov. xiv. 34. To see a man Naked, that hath a rotten and polluted carcase, full of sores and sticking ulcers, is a loathsome sight But such is the state of the souls of ungodly men, they are Naked, and their inward filthiness lies fully open to the eyes of the great God, nay, and much of it appears to the sight of men; spiritually there is no soundness in them, from the crown of their heads to the soles of their feet, nothing but wounds, bruises, and putrifying sores," Isa. i. 6.

III. A Naked person is exposed to the extremity both of cold and heat. Clothes keep the body warm in winter, and defend from the parching heat in summer; and he that is without them, from hence is in a miserable condition; every blast pinches him, the sun scorches him, &c. So Wicked Men lie upon to the dreadful wrath of God, which is set forth in Scripture by things extreme in their nature, both in respect of heat and cold. 0 how unable will these Naked souls be to abide the day of God's wrath, or to stand before him who is a consuming fire! The righteousness of Christ will be as a cover and screen between the saints, and the devouring flames of God's anger. But wicked men have no defence, no screen nor cover; they are Naked, exposed not only to the shame of every eye, but to the direful effects of God's dreadful wrath and vengeance, &e., whilst they live, and when they die, and for ever.

IV. A Naked man is exposed to great danger by his enemies; every small blow niay wound him, who hath nothing on to defend him from it; every small prick will make him bleed. But much greater danger is he in by great strokes, and thrusts of swords and spears, and by arrows and darts that enemies may let fly against him; his condition is not only full of shame, but also full of danger. So wicked Men, who are spiritually Naked, are exposed to great danger from the enemies of the soul (1.) Sin, nay, every sin wounds him; the least sin makes a wound in his soul, what wounds then do great sins make I (2.) Conscience wounds him and lashes him sorely. (3.) Satan lets fly his fiery darts and arrows against him, and wounds him to the very heart, and like an hungry lion, tears his soul, as it were, to pieces. (4.) Death and wrath wound him, he having nothing to defend him from any of these, &c.

V. A Naked person is not fit for any employment; he is not fit to fight, nor fit to labour. So such who are spiritually naked, are not fit for any spiritual service: they can neither work for God, nor suffer for God, nor resist sin and Satan; they are not fit for any society of spiritual men, but are unspeakably miserable every way.

DISPARITY.

Naked men desire clotbes, tbey will beg hard for soroethiDg to cover tbeir Nakedness; but the Wicked are unsensible of their Nakedness, and therefore seek not to be clothed; nay, like mad Men, refuse raiment. We read, Luke viii. 27, of a man possessed with a legion of devils, and the text saith, he wore no clothes; his madness is evidenced by that, he ^oold suffer no clothes to be put upon him. It is a sign Men are spiritually possessed with a legion of devils, that refuse to put on the garment of faith and holiness to cover their Nakedness. These garments are held forth every day to be sold, without money and without price, in the ministry of the Word ; but so mad are ungodly men, they had rather go Naked, than lay hold on them, and put them on. And is it not just, that such Men should be buried in hell, in their own rags, that will not embrace Christ and holiness, that they may be clothed with eternal salvation; Isa. Iv. 1, 2, Eev. iii. 18.

WICKED MEN COMPARED TO VIPERS.

" 0 generation oj V^ers" &c.» Matt. iii. 7.

John Baptist calls the Scribes and Pharisees, and other wicked Men of the Jews, Vipers; not only Vipers, but a seed and generation of V ipers. Some think he alludes to the devil that old serpent, whose offispring they were: '' Ye are of your father the devil," &c., John Yiii. 44. But others rather thiuk he compares them to the serpent called the Viper, upon consideration of divers properties, wherein there is a fit resemblancebetweenit and them, &c^

PABALLELS.

I. The Viper is a most poisonous creature: when the barbarians saw the Viper stick on Paul's hand, they looked upon him as a dead man ; their biting is accounted mor-.' tal. Acts xxviii. 6. So the Wicked are a veiy destructive and murderous generation of Men; their bitter words and cruel slanders, are like deadly venom: '* The poison of asps is under their tongues." David complains of the ungodly upon this account, " Whose tongue," saith he, " is as a sharp sword." Sin is compared to poison: " Their poison is like the poison of a serpent," &c. " The tongue," saith James, *' is fuU of deadly poison," James iii. 8. And if this be the nature of their words, what are tbeir works ! If poison be in their words, what poison is in their blows, and cursed bitings ! ** Their teeth are spears and arrows," Psal. Ivii. 4.

II. The Viper devours scorpions, and thereby the poison becomes stronger: so the Pharisees and Sadducees, taking in the poisonous opinions of their corrupt Babbins, by adding their own, increased the poison of their vile errors. Blackwood.

III. The Viper hath a beautiful skin, though inwardly very venemous: so those Pharisees, like other painted hypocrities, made a fair show in the flesh, appeared devout, and glorious to men, but were inwardly ftdl of the poison of lust, and abominable error.

IV. Young Vipers, as Aristotle.* Pliny,f Bhodogin,J and others affirm, eat their way into the world through their mother's belly, though some seem to doubt of the truth of this geuerally received opinion: so the Scribes and Pharisees cried out, we are Abraham's children, &c,, and from thence concluded, they were meet subjects for baptism, and should be saved: they, like Vipers, as one observes, would needs find a way to heaven through the bowels of their ancestors, or by the faith of their parents: but what said the Baptist ? "0 generation of vipers, &c., think not to say within yourselves, we have Abraham to our father," &c.. Matt. iii. 7,9. Or as another worthy writer observes upon the place; as the Viper eats, saith he, through the bowels of his dam, that they may come to life ; so you Scribes and Pharisees kill your mother the Synagogue, your fathers the prophets, and faithful teachers, that you may live in your pride and covctousness.

V. Gesner, and divers others, } affirm, that the female Viper is the worst, and her

* 4nsiot. HUt of Anim. lib. 8. ch. 29. t Piin. lib. 10, p. 62.

t Mod, lib. S, ctp. 87. t ^from.

biting more dendly than the male's; after the biting of the male there are but two hole s but after the biting of the female there are four. See the verses of Nicander:

But of the viper's brood, the female is the worst, Which, as it were, with prcater wrath doth burn And therefore when she oites, makes bodies more accurst. Inflicting hurtful wounds, to vehemency turned; Rolling her bulk and tail more oft about, Whereoy a speedier death doth life let out.

This may aptly be applied to many cursed women, who, of all the viperous generations of cursed monsters, have in divers ages of the world, appeared in their venomous rage and malice against the innocent, worse than men. I might give you a catalogue of them, if needful. As some women who are gracious, seem to excel men in zeal and love, and other divine virtues; so some women, when very Wicked and left to themselves, exceed most men in horrid abomination, &c.

WICKED MEN POOR.

** Poor and blind and nalced,^ Bev. iii. 17.

A Ghristless soul is poor: it is true, a godly man, one that hath much grace, is poor in his own eyes: " I know thy poverty, but thou art rich;" but a wicked man is really a poot man, as will appear by the following parallel.

PARALLELS.

I. Hh is a poor man, that hath nothing that is really or truly good, that hath no clothes to cover him but is naked as ever he was bom; that hath never a bit of bread nor any thing that is good to eat, but lives upon hu^ks, chaff, and ashes, &c. Now wicked men are so poor and miserable, that they have nothing that is truly good: they are naked, as we have showed, their souls are naked; they have nothing to eat but husks and ashes; for such are those empty and perishmg things of the world compared to in the Scripture, on which they feed: *' He feedeth on ashes," &c., Isa. xliv. 20. The prodigal '* would fain have filled his belly with the husks which the swine did eat," Luke xv. 16. " Ephraim," saith God, " feedeth on the wind," &c., Hos. xii. 1, therefore wicked men are poor and miserable.

II. He is a poor man, that as he hath nothing, so he can do nothing, whereby to help or relieve himself in his necessity: wicked men, as they have nothing, so they can do nothing, to relieve their own souls: they have no clothes, and none can they, by any ways of their own, obtain, or help themselves unto; they have no food, nor can they procure any: " They labour for that which is not bread, and spend their strength for that which satisfies not," Isa. Iv. 1, 2, therefore poor and miserable.

III. He is a poor man, that as he hath nothing, and can do nothing, so he hath no body, neither friend nor brother, that can do any thing for him: but thus in a spiritual sense it is with wicked men, and therefore poor and miserable.

IV. He is a poor man, who as he hath nothing, can do nothing, nor hath any body to do for him, and yet is many thousand pounds in debt: such is the state of wicked men, they have nothing, can do nothing, have no friend or brother to do any thing for them, yet do owe ten thousand talents to God's justice, which is a great, a very great sum, and therefore poor and miserable. Matt xviii. 24.

V. He is a poor man, that as he hath nothing, can do nothing, hath none to do any thing for him, and is many thousand pounds in debt; and besides, is a sorry soul, he has no worth in him, being a vile, base, sordid, and ill-natured wretch, worthy of no regard or pity, one that no body will cast an eye of compassion upon: but such is the condition of every ungodly person, they have no worth nor excellency at air% them, they are not worth regard nor pity, there is nothing in them that can move Godib respect them, nor his angels to regard them, therefore very pooi; and miserable, Ezek. xvi.

VI. He is a Poor Man that is in tbo condition we Lave mentioned, and that which ag^ gravates his poverty is this, he is not like ever to be in a condition to help himself, nor to Und a friend or brother to help him: a Man may be to-day miserable, helpless, and friendless, but in a little time possibly it may be be better with him, and he may supply his own necessities, or get some to relieve him. No ungodly Men are in the state, you have heard, and are never like to be in a better condition, by any means of their own, or by any friend of theirs, and therefore Poor and miserable.

YII. He is a Poor Man that is in the condition above-mentioned, and not only so, but is sick, wounded, and in prison, &c. Such spiiitually is the state of all Wicked Men, viz.,^, sick, wounded, blind, naked, and in prison, under the power of sin and Satan, and therefore Poor and miserable, Isa. i. 5.

Yin. Some men's great and miserable poverty has come upon them, partly by the pride, abominable lust, and extravagancy of their parents, and partly by their own idleness,, lust, and prodigality: even so the spiritual want and poverty of Men was in part brought upon them by the sins of our first parents, and partly by their own actual sins, This^ i& the state of unregenerated persons, they all are even thus Poor and miserable: and happy are they who see this to be their condition; " Blessed are the Poor in spirit, for their j is the kingdom of heaven," Matt. v. 3. Those who see their own wants, poverty, and misery, shall out of the fulness of Jesus Christ be supplied with whatsoever they need: for though Man naturally be so Poor, that he hath nothing, can do nothing, and hath no earthly friend or brother that can do any thing for him; and besides, he owes tea thou* sand talents, and is worth no regard nor pity; yet the eternal God hath found out a way» for the manifestation of his own glorious grace and bounty, to enrich him, and make him happy for ever. *' He that was rich became Poor» that we through his poverty might bq made rich/^

BISPABITY,

Poor Men are full of complaints, tbey commonly bewail their poverty, and would gladly have all their wants supplied, and be made rich, if they knew but which way it might be ' done: but Wicked Men, though they are Poor, so Poor and miserable as hath been shown, yet they are contented, being woefully blmded by the devil, &c., so that though they are daily told how they may be made rich, yet they alight all advice and counsel, and stubbornly refuse the riches of grace and glory.

THE HEART OP A WICKED MAN COMPARED TO A ROCK.

'' Jnd like a hammer that breakt the Rock in pieces,'^ Jer. xziii. 29. " And I will take away the stony Heart^^ &c., Ezek. xi. 19. " And some fell upon a Rock,'' &c., Luke viii. 6. . '* Theg made their hearts as an adamant-stone,*' Zech. vii. 12.

Note, the Hearts of sinners are like Rocks; or Wicked Men have stony and rocky Hearts.

PABALLBI.S.

I. A Rock is a barren and fruitless place; what will grow upon a Rock ? so the Hearts of Wicked Men are barren and unfruitful to God; they bring forth no spiritual fruit to

him.

II. Rain cannot enter nor soak into a Rock, but as it falls, so it ghdes off, and runs away: so the spiritual rain of heaven, viz., God's Word, though ic falls never so powerfully upon ungodly Men, it will not enter into then: Hearts: " My word has no place in you,*' saith Christ, &c. Good doctrine, and heavenly counsel glide off of those spiritual Rocks, like rain from a Rock, or high mountain.

III. Rocks and stones are naturally rough, and unfit for use, until they are hewed and squared, &c. So the Hearts of Wicked Men are naturally rough, and unfit for any spiritual use, until they are hewed by the axe and hammer of the Word: "I-have hewed them by the prophets," Hos. vi. 6.

IV. A little thing will not bces^k a hard stone, or a flinty Rock, &c. So a little matter will not break a stony or Rocky-Hearted sinner; ^God strikes often, and strikes

•

824 THE HEAET OF X WICKED MAN COMPABED TO A BOCK. [bOOK 1Y.

hard, gives many a blow upon their Hearts, by his Word, and by his Spirit, and sometimes by afflictions, before their hearts will yield, or break in pieces.

V. He that will break a Rock in pieces, or hew stones to make them fit for use, must have a meet and convenient instrument: so God makes use of a right and fit instrument to break in-pieces the hard and Rocky Hearts of ungodly Men, viz., his blessed Word, in the hand of the Spirit: " Is not my word like a hammer, that breaks the Rock in pieces ?'*

Jer. xxiii. 29.

VI. A Man many times employs workmen to break a Rock, and hcw btones: so God employs his ministers, as workmen in his hand, to break these spiritual Rocks, and hew these rough and ragged stones, to make tliem fit to lay in his spiritual building. " J hav^ hewed them by the prophets," Hos. vi. 5.

VII. Seed that falls upon a Rock, or stony place, though it doth spring up, it soon withereth away, if the fowls of heaven do not pick it up: so the Word of God, if it be sown upon stony and Rocky-hearted sinners, though it may seem to spring up, yet it soon withers for want of root. " They believe for awhile, but in time of temptation fall away/' Luke viii. 13.

INFEBENGES.

I. No marvel minister's work is so hard and laborious, the are God's stone-cutters, or Rock-hewers; nay, and it &res worse with them than with other workmen, that work in stone-pits, or hew stones, they labour all day, and go home at night, and come again in the morning, and find their work as they left it: but God's workmen hew, and take pains, and leave Uieir people, and come again, and find them worse than before, their Hearts many times growing more hard and obdurate, &c.

U. Let not ministers, notwithstanding all this, be discouraged, for they know not but at last God may set a word home that may do the business, and make the hard-Hearted sinner tremble, and cry out, as they did, Acts ii. 37, *' Men and brethren, what shall we dor

Quest. But some may say, from whence doth it arise, or what is the cause of this spiritual hardness that is in the Hearts of men.

Answ. 1. Naturally the sinner's Heart is hard, and like a Rock; we all brought a flinty and churlish nature into the world with us; such is the effect of original sixL

2. There is also an acquired hardness. Pharaoh hardened his own Heart; and the prophet saith, ^* They have made their Hearts as an adamant stone," Zech. vii. 12.

3. There is a judiciary hardness of heart, which is inflicted by God as a Judge. Men harden their own hearts against God, and God at length resolves they shall be hard indeed; therefore he withdraws the common influences of his grace from them, and deprives them of all gracious means of softening. And when all these three meet together in a man, he is irrecoverably hard and sinful. " His neck is an iron sinew, and his brow brass," Isa. xlviii. 4.

4. A Man is hardened in his sin gradually; and as he grows harder and harder, so nearer and nearer to eternal ruin. (1.) He takes leave to meditate on sin, he rolls it up and down in his thoughts as it were; a hard Heart lets vain thoughts dwell in it (2.) He takes some tastes of the pleasure and delight of sin, it seems to him as a sweet morsel under his tongue; and this is a sign of a further degree of hardness. (3.) The third step is, custom in sinning; it argues great boldness to venture often. (4.) And then in the next place he defends and maintains his sin, he has got some plea or argument for it; he is an advocate for sin. (5.) He is angry with them, and secretly hates them in his Heart, that reprove him for his sin, and advise him against such and such wicked ways. (6.) He grows soon after this conscience-proof, and sermon-proof, nay, and judgment proof too; he neither fears rod nor sword; a stone will yield as soon as he. (7.) He after this sits down in the seat of the scorner, derides and reproaches the law, and mocks at approaching^ judgments, like the Sodomites. (8.) And at last becomes a persecutor of them that are godly, like cursed Pharaoh, &c.

Quest. What are the signs of a hard Heart ?

Answ. 1. When maoy blows will not break it, nor make the Heart 3rie]d. Notwith* standing God lays on hard and heavy strokes b^ bia Word, by conscience, and. by judgements, yet nothing works remorse.

2. When that word or sermon which wrought powerfully upon another per^oq, works not at all upon thee.

8. When divine rain of the word glides off thy heart, and will not remain or abide with thee, it is a sign thy heart is hard.

4. When thou art neither troubled for thy own sins, nor troubled for the sins of others.

5. When thine own miseries, the miseries of the saints, and the distresses of Zion, dd not melt thee, nor worlc comp&ssion in thy soul: though God is dishonoured, his right and sovereignty invaded, and ruin seems to be fit the door, yet thou art not troubled at any of these things,

WICKED MEN COMPARED TO EAGLES.

'* He ihaU comeaa an Eagle against the Home of Ihe Lord" Hos. viii. 1, Some under* stand this Eagle signified Nebnchadnezzar; others, the Assyrian, &Cf Oar pereectUors are tmfler than the Eagles qf heaven/* tsc.

it

Tyrants

PAB ALIiELS.

I. Eagles are very swift in their flight, and that especially when they pursue their prey. So cruel persecutors ore swift to shed blood; '^ They haste like Eagles to the prey," Isa. V. 26.

II. Eagles are quarrelsome creatures, preying, devouring, envious, proud, lofty, the plague and tormentors of all other birds or fowls of heaven, as naturalists observe. Gesner reports, that in a certain Eagle's nest were found three hundred ducks, one hundred and sixty geese, forty hares, and many fishes, &c. In these respects Wicked Men, or bloody persecutors, may fitly be compared to them: they are very quarrelsome, always seeking occasion against the innocent; envious, proud, and lofty, aa appeared in Pharaoh, and others. They are the very plague and torment of all their neighbours. How many hath the Roman Eagle destroyed. How many thousands, nay, hundred thousands of the sheep and lambs of Jesus Christ have been found in her nest! as I may so say. '' In her was found the blood of prophets, and of saints^ and of all that were slain upon the earth," Rev. xviii. 24.

III. The Eagle is a subtle and crafty creature: she will fill her wings with dust, and get upon a stag's horns, and by beating the dust and sand into his eyes she blinds him, and then soon conquers him. She also carries shell-fishes on high, letting them fall upon a rock to break them, which sets forth her great subtlety, &c. How crafty have many persecutors been to destroy the godly I " Come," saith Pharaoh, *' let us deal wisely with them.'' Their common practice is, to put the saints into wolves' skins, and then set the dogs upon them, to worry them. Christ was accused for being an enemy to Caesar; and the apostles, " as movers of sedition," Acts. xxiv. 5. Thus the cruel Papists dealt with the good lord Cobham, and many other Christians, viz., accused them with treason and rebellion, that so they might with the better colour take away their lives.

IV. An Eagle is an unclean creature, and therefore God would not have it to be offered up in sacrifice; though she be accounted the king of b rds, yet God rather chose the dove upon this account, and reftl^se the Eagle; so wicked men are unclean, and their prayers and sacrifices, yea, their best performances, are an abomination in the sight of the Lord,Prov. xv. 8, 9.

v. An Eagle is no comely bird, she hath no sweet voice, nor is she good for food ; so Wicked Men are not comely, but contrary-wise, very fulsome and ill-favoured in God's sight, neither is their voice sweet in his ears. Christ takes great delight to see his people, and in hearing their voice. " Let me see thy countenance, let me hear thy voice ; for sweet is thy voice, and thy countenance is comely, Cant. ii. 14. But thus he speaks not of the ungodly : their persons and prayers are no ways delightful to the Almighty, *' God had respect to Abel, and his offering; but unto Cain, and his offering, he had not respect," (kUL iv. 4^ 5.

DISPARITY.

An Eagle hath many and excellent properties, wherein there is a great disparity between her and ungodly men ; and upon this account the Lord Jesus is compared to an Eagle, and his saints to Eagles. See Christ an Eagle.

WICKED MEN COMPARED TO THE DEVIL.

'* Have not I chosen you twelve ? and one of you is a Devils John vi. 70. " The Devil shall cast some of you into prison," &c., Eev. ii. 10.

YiLK and ungodly men may in many respects be compared unto the Devil himself.

PA&ALLEL8.

I, The Devil at first was formed or created by the Almighty ; I do not say, he was, created a Devil, sin made hiin a Devil, but God at first made him ; he was created an angel of light: so God created Wicked Men; they are God's creatures: though God at first made no Mail Wicked: '* The Lord created Man upright, but he sought out many inventions,'" Eccl. vii. 29. It is sin that hath made Man so vile.

n. The Devil then is grievously degenerated from what he once was; so are Wicked Men from what they were in Adam.

III. The Devil is an enemy to God: he was God^ first enemy: so are Wicked Men eursed enemies of God, and early enemies too: it is thought Man became God's enemy not many days after Satan fell; he is almost as old an enemy as the Devil is.

IV. The Devil conspired like a vile traitor against his lawful Sovereign; so have all the ungodly ever done, and still daily do: they would not have God reign, nor his laws be obeyed, &c., but would magnify themselves, and their cursed edicts, above the righteous laws and statutes of heaven.

V. The Devil sins freely, naturally, with full purpose, and cannot but sin: so Wicked Men sin freely, it is sweet and pleasant to them, it is like sweet wine, &c. They delight in sin: their hearts, as Solomon says, '* Are fully set in them to do wickedly," Eccl. viii. 11. " They drink in iniquity, as the fish drinks water," Job. xv. 16. " Can the Ethiopian change his skin ? then may they who are accustomed to do evil, learn to do well/* Jer. xiii. 3. Hence saith the apostle, '* Having their eyes full of adultery, and that can-not cease from sin," 2 Pet. ii. 14

VI. The Devil hates those that are truly godly, and seeks to beguile and deceive them; so Wicked and ungodly Men hate the saints, and strive to entice and draw away their hearts from God and his ways. Hence, as Satan is called a deceiver, and a serpent, so are some of his children.

VII. The Devil's great design is to encourage vice and all profaneness, and by one means or another to suppress real godliness : so this is the great design and endeavour of some Wicked Men.

VIII. The Devil is so vile, that God seeth it necessary to lay a restraint upon him,and put him in^ chains, or else the world would not have a moment's time of peace and quiet: 80 ungodly Men are so much like the Devil in this, that God also sees the like need to restrain them : for as the Devil is boundless in his wrath, rage, and malice against mankind, so are his cursed emissaries against their felloW-creatures: hence God puts a hook into their jaws, and sets bars to these swelling seas.

IX. The Devil trembles at the thoughts of God's wrath, and dreads the day that is coming: so do Wicked Men fear hiita, not because they love him, not because they are his enemies, and as such, they fear he will one day reckon with them.

X. The Devil tempts to sin; he is not contented to be vile himself, but he would fain have others be vile and ungodly as well as he : so Wicked Men tempt, entice, and draw others to sin ; they are not content to be ungodly themselves, but strive to defile and corrupt others also.

XI. The Devil is a murderer, a great murderer, and takes delight in shedding of blo6d, and making desolation in the earth, hence called a lion, and a dragon: 1 Pet. V. 8r So wicked persecutors are ill this the Very picture of the Devil, viz., greal

«>-

murderers; their feet run swift to shed blood. Sow many thousands of iunoceut souls have the bloody Roman Devils destroyed within Aeae twelve hundred years! They de. light in spoilmg, and making desolate the inhabitants of the earth, who oppose their pride, or stand in the way of their exaltation; and thedcd they are called lions, and dragons like-wise, Psal. xxii. 13, Psal. xliv. 19.

XU. The Devil would fain make those who fear God miserable in this world, he envies their happiness, and if was but let loose upon them, he would utterly deprive them of their goods, of their children, of their health, &c., and bring them into a forlorn and mise* rable condition, as he dealt with holy Job; so some Wicked Men in this are like the Devil, they envy the peace and prosperity of God's people, and if God did not restrain them, were it in their power, they would rob them of aU their goods, as some have attempted of late, nay, and destroy their offspring. How many innocent babes did the Papists destroy in the massacre in Ireland, crying out, spare them not, nits will become lice! They grudge them their liberty ; and therefore, saith God, ** The Devil shall cast some of you into prison," &c., Bev. ii. 10. Is the Devil come to be a pursuivant, or an officer, or to give warrants to cast into prison ? No, but it is spoken of wicked persecutors, that the Devil sets^on work.

XIII. The Devil is an accuser, one that vilifies and reproaches all sincere Christians; he is called the accuser of the brethren: Wicked Men are in this also like the Devil, they love to accuse and vilify the godly in the land; as Tertullus served Paul," We have found this man a pestilent fellow, a mover of sedition," &c., Acts xxiv. 5. They continually labour to render them odious, that so they might be hated, and exposed to the severity of. the law, and merciless rage of the rude rabble.

XIV. The Devil is utterly cast o£f and forsaken of God, and shall have his portion in the lake; there is no hope left him for an escape! he knows it will for ever be his portion : so some Wicked Men are utterly rejected of God, and given up to a reprobate mind, and ther^ is no hope left for them of escaping the damnation of hell; they shall as surely be damned and tormented for ever and ever, as it is certain the Devils shall. So that in these, and many other things that I shall pass by, it appears. Wicked Men bear a resem* blance of the Devil, they are like unto him, they have the image of the Devil upon them; sin turns a man into a Devil. ** Have not I chosen you twelve ? and one of you is a Devil,*' John vi. 70.

DISPABITT.

The Devil is a spirit, a created spirit; Wicked Men are flesh as well as spii-it. Now the nature of a spirit in very many things differs from a human body, so that in divers re« spects, there is a great difference between the Devil and the ungodly.

INFEBENCES.

I. No marvel Wicked Men and the saints agree no better.

II. 0, wbat a fearful thing is it to be left and forsaken of God!

ni. No marvel Wicked Men strive so much to set up and establish the Devil's king* dom, seeing they are acted by like principles, and are alike enemies of God. '

lY. The godly may wonder they are not long ago destroyed, considering the cursed and devilish disposition of Wicked men, amongst whom they live; it is God only that hath restrained them.

f.%r • •>

METAPHORS, ALLEGOBIES, SIMILES,

TYPES, ETC.

THAT BE8FE0T

I. THE TRUE MINISTERS OF THE GOSPEL. II. FAISE MINISTERS. III. FALSE CHURCHES.

MINISTERS COMPARED TO ANGELS.

" The teven stars are the Angels of ike seven churches" ftc, Rev, i. 20. ** Unto the Angel of the church ofEphesus" &c., Rev. ii. 1.

METAPHOB.

MiNiSTBAS are called Angels.

I. Angels are endued with most eminent power and dignity, they excel in strength.

II. Angels are God's messengers, and are olten sent to bring good news to men; the angels brought the first tidings of Christ's nativity.

III. Angels are very wise; David was said to be wise, according to the wisdom of an Angel of God, 2 Sam. «v. 17.

IV. Angels desire to pry into the mysteries of grace and mercy, by Jesns Christ, 1 Pet i. 12.

V. Angels are lively, beautiful, and shining. When Angels appeared to divers persons, of whom we read, their brightness and glory was very great.

YI. Angels are very obedient to God, they do his commands, and wait for his word.

VII. Angels are swift in executing their business; hence said to have wings.

VIII. Angels have made known much of the mind of God to the sons of men.

IX. Angels admire, reverence, and adore the glorious majesty of

PABALLEI..

I. So hath God endued his Ministers with great power and dignity, they are his substitutes on earth, they represent Christ himself: and Paul salth, "He could do all things through Christ that strengthened him," Phil. iv. 13.

II. So the Ministers of the Gospel are Christ's messengers, they are called the messengers of the churches, and the ^ory of Christ; they bring the glad tidings of peace and salvation, by Christ, 2 Cor. viii. 23.

III. Ministers of Christ are, or ought to be wise Men, they understand the mysteries of Christ, and open them to others. The secrets of the Lord are with them, the Angels themselves understand the manifold wisdom of God by his Saints, and Ministers of the Gospel, Eph. iii. 10.

IV. Christ's true Ministers, make it their great business to study Christ, to dig and dive into the hidden mysteries; " I determined to know notliing amongyou but Christ, and him crucified, 1 Cor.ii. 1,2.

V. Christ's true Ministers are lively, and very beautiful; when the Spirit of the Lord is emi* nently upon them, they shine gloriously in grace, and holiness: Stephen, who was a glorious preacher, was said to shine like the face of an Angel, Acts vi. 15.

VI. The faithful preachers of the Gospel are very ready to obey God's commands, though they are thereby exposed to great danger, if God bid them go, they go, Rom. i. 15.

VII. The Ministers of the Gospel are swift in their spiritual motion, they are said to fly in the midst of heaven, having the everlasting Gospel to preach, &c.. Rev xiv! 6.

VIII. Christ's true Ministers daily make known the mind and will of God, it is one great part of their work and business.

IX. The Ministers of Christ, and all true Christians admire and adore God, and his glorious

BOOK IV.]

MXNISTEBS COMPARED TO STARS.

829

MBfAiniOB.

docl» and therefore v^il theil' faces before hiniy and give glory to him; yea, as Mr. Venning observes, it is their very business to sing hal-lelm'ahs to God; Angels' worship is singing and praising of God, they seek not themselves in serving God.

for God, but the honour and glory of his

X. Angels do their service to the Lord with joyfulness; the morning stars, it is said, sang together, and all the sons of God shouted for joy.

XI. Angels are without weari-s^meness in their work and ser-Wee, they are as strong and as lively at the end, as they are at the be-ginnmg.

XII. Ans^els serve t'lj saints, and watch over them, ml lul/ administer to them; and thoui^li glorious creatures, do not think it below them so to do.

XIII. Angels are often sent to comfort the saints when cast down, as they ministered to Christ in his bloody agony.

PABALLBL.

Majesty, and with self-abhorrency veil them faces, lis it Were, ascribing all glory and honour unto God: " Not unto us, 0 Lord, not unto us, but to thy name do we give glory," Psal. cxv. 1. The servants of God desire only to rejoice in God, they know no other name to glory in, but in the name of the Lord; and hence they sing his praise, though in prison, Acts xvi. 25. In all which they seek not themselves, in any service they do name only.

X. So Christ^s true and faithful Ministers and people, take much delight in their service, their luinds run exceedingly upon their work, to do for God ; to spend, and be spent for God and his people, is the desire and delight of their souls

XI. So Christ's faithful Ministers and people, by the help of God*s Spirit, labour and faint not, ** For which cause we faint not," &c. 2 Cor. iv. 16. They shall run and not be weary; Caleb was as strong and as able to do service for God at fourscore, as he was at forty years old. Josh. xiv. 7,8, 9,10.11.

XII. So the true and faithful preachers of God's Word serve the churches, members, and saints of God, and daily watch over them, and minister unto them; and though possibly some of them may far excel in parts and wisdom, yet they think not his service below them.

XIII. So are Gospel preachers sent, and commanded to comfort the feeble-minded, and sup« port the weak; they know how to comfort others with the same comfort whereby they themselves are comforted of God, 2 Cor. L 4.

INFERENCES.

I. This may inform us, what glory and dignity God hath conferred upon his servants who labour in the Ministry; they have a glorious name, and are greatly honoured by the Lord, and therefore should be received with all due respect, and esteemed very highly for their work's sake.

II. It shows us who are true Ministers of the Gospel.

ni. It shows Christ's faithful Ministers, how they should do their work, and behave themselves before the Lord.

MINISTERS COMPARED TO STARS.

" The mystery of the seven Stars, which thou sawest in my right-hand, and the seven golden candlesticks: The seven Stars are the seven angels of the seven churches ; and the seven candlesticks are the seven churches'' Rev. L 20.

By Stars in this place, it appears the Ministers of God's word are meant.

MEtAPHOB.

I. Naturalists say, the sun communicates his light to the Stars.

II. The Stars are phiced by the Lord in the heavens.

PABALLEL.

I. So Christ imparts of his Spirit, and saving light and knowledge, to his fieuthful Ministers.

II. So the Ministers of the Gospel are placed by the Lord in the Church.

MlNIStEBS COIlPlfiEO fo tiiJottBEBSi

tlk)OK IV;

METAPHOR.

III. The Stars sLre a great oriia-nlent, and shiile gloriously in tlie heavens.

IV. Stars differ one from another in glory.

y. Stars sometimes are obscured by clouds, and shine not.

VI. Stars are a guide unto mariners.

VII. A Star led the wise men to Christ.

Vni. Stars give light to men, only in the night.

IX. The Stars send down sweet influences on the earth:" Canst thou blind the sweet influences of plelades, or, the seven Stars ?" Job xxxviii. 31.

]^ARALLEL;

iti. So faithful Ministers £lre a ^eii oirnaiiieht to the church, in which they shine forth gloriously ia doctrine and conversation.

IV. So there are diversities of gifts of the Spirit in the Ministers of the Gospel; some shine more than others in parts and piety.

V. So Ministers sometimes, through tempta-tions, are beclouded, and shine not as at other times.

VI. So the Ministers of the Gospel are guides to spiritual mariners.

VU. A true Minister's design in preaching, is to lead men to Christ.

VIII. So Christ's Ministers shine forth, and give light to sinners, and others, whilst the night of this world doth last.

IX. So the faithful Ministers of the Gospel, in a blessed manner influence, by their heavenly doc« trine and life, the souls of men to whom they preach, and daily converse with.'

INFERENCE .

0 what a blessing are faithful teachers to a people or nation where they live I Is it not a lovely thing to see the Gospel Stars ? Pray that the heaven may be clear, and that these Stars may not disappear, nor withdraw their shming.

MINISTERS COMPARED TO LABOURERS.

«

The Labourer is worthy of his meat,^* Luke x. 7.

The Lord Christ compares his faithful servants, that preach his word, to Labourers, to such as externally work and labour with their hands.

metaphor.

I. Labourers usually are hired, and then sent to work. We read of one that went to hire Labourers, &c., Matt. XX.

II. Some men kbour in the fields they are harvest men.

III. Some labour so hard, that they w^ear out their frail bodies, and brmg themselves quickly to the grave.

IV. Labourers are often hindered and obstructed in their work, like as the Jews were in building the temple.

V. Labourers observe the fittest time to do business in; they work liard by day, and whilst they have good weather.

PARALLEL.

I. So Christ spiritually is said to hire Labourers, and send them into his vineyard; he assures them of a glorious reward, w^hen they have done their work.

IL Such Labourers are the preachers of the Gospel: **The harvest is great, and the Labourers are few," &c., Matt. ix. 37. They labour to make ready, and gather in Christ's wheat.

UL So some of Christ's faithful and laborious servants labour so hard in their studies, in watching, praying, and preaching, that they spend themselves, or bring utter weakness upon their frail tabernacles. **I am vnlling," saith Paul, *' to spend and be spent," &c., 2 Cor. xii. 15.

IV. So Christ's spiritual Labourers are often hindered in their work: Satan strive to hinder them, and false teachers strive to hinder them, and wicked persecutors endeavour to hinder them, and many times forbid them to preach any more in the name of Christ.

V. So Christ*s Labourers observe the fittest time to do their work; like as Christ saith, " I must do the work of him that sent me whilst it is day; he night comes when no man can work,'* John ix. 4.

HEfAPHdB; ^ABALLEL.

Vl. A LUbodirdr id worthy of hid YI. So thd Ministers of Christ ought to hav6 meat, and ought not to be denied all things i^ecessary provided for them, aiidthdr fait, milied: *' Thoii dhiUt dot niuzzle the ox that treadeth

out the com. So God hath ordained, that they that preach the Gospel, should live of the Gospel," 1 Cor. ix. 9. And, since Uiis duty is much neglected among some Christian Churches, I shall here transcribe a page or two, being part of a sermon preached by Mr. N. C. at the ordination of an elder in the city ot London, 1681.

** These words call not only for a maintenance of Ministers, but for such a plentiful contribution, as may make them partakers with you in all good tilings. If God bless the congregation with a plentiful portion of this world's goods, it is their duty to make their Minister a party with them in their flourishing condition. And, considering the place and employment he is in, and the service he attends-, it would be extremely unworthy to think you have done enough, if his pressing necessities be answered, while you abound in superfluities. If the congregation be poor, their Minister must be content to be poor with them, yea, rejoice to approve himself a Minister of Christ, by hunger and nakedness if the providence of God caUs him thereto: but whilst it is in the power of your hand to provide better for/him, God expects it from you; and, 'be not deceived, God is not mocked,' neither will he suffer his commands to be slighted and evaded, without rendering a just rebuke to the offender: *' For whatsoever a man soweth, that shall he also reap."

** Now that you may the better understand how far you are concerned in this duty, before 1 proceed to the further pressing of it, let me put you in remembrance:

** 1. That a Minister is bound to attend wholly and only upon his calling in the Mi* nistry, and not to entangle himself in the affairs of this life, that he may please him by whom he is called to this spiritual warfare, and nothing but real necessity may dispense with the contrary. His whole time and strength is little enough to be employed in the work and service he is called to. He must give himself to their ministry of the Word and prayer; and continue in reading, meditation, &c., as a man wholly devoted unto Gospel service; and is therefore, by his call to. the ministry, secluded from those ways and means of providing for his own subsistence, as the trades and secular employments of others furnish them with, that his mind, by the cares of worldly business, may not be diverted from the study of God's word, and care of souls, which the duty of his station engageth him to. And if he may not expose himself to the careful thoughts that accompany worldly business, though tending to his profit; certainly it is no way meet, that he should be left to conflict with the thorny cares of a necessitous condition, whilst those he ministers to, have means to prevent it.

** 2. It is no less the duty of a Minister, than of other men, to provide for his family, and, what lies in him, to take care of his wife and children, that they may not be exposed to a thousand miseries and temptations, when he is gone, 1 Tim. v. 8. I confess, of all men in the world, a covetous, raking temper worst becomes a Minister: but we greatly mistake, if we think he must divest himself of the due affection of an husband towards his wife, or of a father towards his children; or, that those fruits thereof, which are justly . esteemed commendable in others, should be a fault in him.

'' 3. An elder or bishop is under a special charge to use hospitality, and to set in him* self a pattern of charity, and compassionate bounty to poor souls; and if it be his duty to be hospitable and charitable in an eminent degree, than without controversy, the people are concerned to endeavour that he may be capable of giving proof of this grace in hun, by the exercise of it as there is occasion.

** These things being premised, I shall show you, that you lie under the strongest obligation imaginable to thb duty: (1.1 By the law of nature.

2,\ By the express command and appointment of Christ

3.) On the account of the great and manifest evil and inconvenience, that follows the neglect thereof.

"First; The law and light of nature obligeth you to it, as to the niatter of

Si

equity and justice. And from hence our apostle takes his first plea, in 1 Cot. ix. 7, ^:y " Who goeth a warfare any time at his own charges ? Who planteth d vineyard, and eateth not of the fruit thereof? or who feedeth a flocks and eateth not of the milk of the flock ?" Tlie Ministry is a warfare, undertaken at the command of Christy for the serviee of your souls; and it is as reasonable that the Minister should receive a supply of outward things from you, as that a faithful soldier should receive his pay from his captain, at the charge of the ^mmonwealth, for whose good he militates. Shall a man feed a flock, as a pastor does, and be denied to eat of the milk of that flock, which it is his work to keep and feed ? Or, is it consistent with common justice, to deprive a man of the fruit of that vineyard, which is planted and manured by his own labour ? Such is the case, in respect of maintenance, between a Minister and the people. It is not your charity that I ask for him, but justice and debt that I plead for: he is employed in your service, and of right should live upon your charge; nay. you have called him off from other business, and therefore his maintenance is due from you, as is the wages of your servant; though I fear some give more to the meanest servant in their house, than they are willing to do to their minister. Certainly, if you choose as you ought, your Ministers are not of the lowest of the people, but may be allowed to have a share of parts, common prudence, and ability for business, with other men; and could manage trades, or fail into other employments, and get estates as well as you, if they were not devoted to a better service: and must they needs be devoted to necessities and misery, in the same hour that they enter upon the ministry ? My brethren, this ought not to be. Let your Ministers have as good a treatment at least, as the law provided for the ox that treads out the corn, who might not be muzzled. Neither was this written for the sake of oxen; for, doth God take care of oxen ? or were there no higher end of this law, than that the brute creature should not be abused ? Certainly there was; " And for our sakes no doubt was this written, that he that pougheth should plough in hope; and that he that thresheth in hope, should be partaker of his hope: for if we had sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" 1 Cor. ix. 8—11.

" Secondly, the Lord hath not left us to argue this only from general principles of reason, and common equity; but, to put the matter beyond dispute, bath superadded his express command. Thus he provided for his Ministers in the time of the law, which the apostle urgeth in the next place: 1 Cor. ix. 13, ** Do ye know not, that they which minister about holy things, live of the things of the temple ? and they which wait at the altar, are partakers with the altar ?" God did no sooner separate the Levites to the service of the sanctuary, but he by law provided for their subsistence; and though they were bat one tribe in twelvoi, yet the tenth of the increase of the whole land was given to them, besides the first-fruits and offerings, and divers other advantages; so that their lot might equal, yea, exceed that of their brethren. This law indeed is now abrogated, and we pretend to no right of tithing your estates; but the moral equity of it can never cease: neither hath Christ left Gospel Ministers to the wide world, but hath made provision for them also, so fiir as the interest of his command will go with them that profess his name; for so it follows, vcr. 14, " Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel." The Labourer is still worthy of his hire, and not the less worthy, because he labours in the Gospel. Though indeed, if men did fUUy come up to their duty, yet still, the charge of Gospel worship will appear very inconsiderable, when compared with that of the law; for, were that my business, I think I could demonstrate, that the fifth part of theur estates was yearly to be spent in things relating to the temple service. And if we are sensible of the great privilege and blessing of the Gospel, on higher accounts than merely the ease of those burdens, we shall never thmk much to defray the moderate charge of a Gospel-ministry,* in such a manner as may give reputation to our profession.

** Thirdly, That you may prevent the e\il and inconvenience that follows the neglect of this duty, it concerns you cheerfully to practice it: I might have said, evils and inconveniences, as of many, for many there are, and those of easy observations to an unprejudiced eye; but it is the discoun^ement of study, which at present I chiefly aim at. That study must needs be discouraged, 1 intend the study of theology, by the people's neglect to make a comfortable provision for their Ministers, is too evi-

(lent to require a proof. Who will apply himself to gather and lay up those stores of solid learning, which are needful to a Minister, when he can expect to purchase nothing to himself but poverty and distress thereby ? Or, how shall a Minister be capable to fur^ nish himself with universal knowledge of things relating to his work, that hath no means for providing for his own information, or no time Aree from cares and worldly business ? And the disadvantage of this will at last fall to the share of the people that he ministers unto. He that considers that the holy Scriptures were originally written in Hebrew and Greek, must have a hard forehead, if he deny the usefulness of learning to a Minister; besides, many other things there are that call for it, in reference to the opening of the Scriptures, which I cannot now insist upon. And it is not without diligent and continued study, that the deep things of God can be searched out, and so proposed to you, as to enrich your minds with the clear and solid knowledge of them. I confess, a little learning, and less study, may furnish a man with such a discourse, as may please some weak per-sons, that judge of a sermon by the loudness of the voice, and affectionate sentences, or can fancy themselves to feed with the ashes of jingling words, and cadency of terms in a discourse. But alas ! the seeming warmth of affection that is stirred by such means, is as short-lived, as a land-flood that hath no spring to feed it. He that will do the souls of his people good, and approve himself a pastor alter God's own heart, must feed them with knowledge and understanding, and endeavour to maintain a constant zeal and affec*-tion in them, by well informing their judgments, and such an opening of the mind of GK)d from the Scriptures, as may command their consciences: and this is not to be expected, but from him that labours in his study, as will as in the pulpit. Mistake me not; I know the success and fruit of all the studies and labours of men that preach in the Gospel, is from the grace and power of the Holy Ghost; but the assistance of the Spirit is to be expected by us in the way of our duty. These things might be yet applied more home to my present purpose; but perhaps some will think there is too much said already, though I heartily wish more were not needful, and my time calls me to put a period to this exercise ; and therefore I will only add a word for the enforcement of this and the other duties which I have laid before you, by accommodating the same things to you, which were before touched, for the encouragement and quickening of your pastor in bis duty.

" First, remember your pastor is the Minister of Christ, one that dispenseth the mysteries of God to you in his name; and therefore, he acting in his place, according to his duty, the Lord Jesus will account that done to himself, that is done to his Minister; ' He that receiveth you,' saith he, ' receiveth me, and he that despiseth you, despiseth me,' 4bc., Matt. X. 40, with Luke x. 16. If the name and authority of Christ will beget an awe in you, or his matchless and unspeakable love influence you, there is no want of motives to those duties that have been passed upon you. K you acknowledge a religious respect and reverence due to the Sou of God, exercise it in humble obedience to his Word; and if you love him, and value his Gospel, treat not his Ministers in an unworthy manner; and forget not, that he who gave his life a ransom for you, well deserves a return of the greatest love from you, and to be honoured by you, not only with good words, but * with your substance, and the first-fruits of all your increase,' Prov. iii. 9.

" Secondly, it is the. business of your salvation, and the concern of your precious and immortal souls, that a Minister is employed in ; and therefore it is much more your own interest than his, that you should make conscience of your duty. With this argument the apostle enforces his exhortation, Heb. xiii. 17, * For they watch for your souls, as they that must give an account, that they do it with joy, and not with grief, for that is unprofitable for you.' The ministry can never be effectual to the saving of your souls, if you be not sincere in obedience under it. And will you be less careful for your souls, and their eternal welfare, than you are for your bodies, and the comforts of a temporal life ? Can you be content to lay out your strength and substance to provide for these, and neglect the other ? It is sad to consider, how many there are among professors, that live in the world, as if there were no truth in the report of that which is to come, and have the meanest esteem of the most necessary means of salvation, viz., the Word, and ordin-nances of Christ, and a Gospel ministry; can expend perhaps an hundred pounds per annum, more or less, for the convenience, ornament, or delight of a frail carcase, but will not bestow half so much for the poor, or the support of Gospel worship."

3 H

«<

MINISTERS COMPARED TO WATCHMEN.

/ Jiave set Watchmen upon thy wall, 0 Jerusalem'* Isa. kii 6. / have made thee a Watchman" &c., Ezek. iii. 17. They watch for your souls," Heb. xiii. 17.

Ministers are called Watchmen.

METAPHOR. PARALLEL.

I. Watchmen have a charge com I. Ministers have a great charge committed to

mitted to them, and they ought to them, which they ought to see to, and so to betake heed they do not betray their have themselves, that they may have their accounts trust. to give up with joy : for,

1. They are entrusted with the word, the faithful Word and doctrine of God is committed to them ; they must see they preach nothing for doctrine, but what is the direct and undeniable truth and mind of God; they must not corrupt the Word, nor intermix it with the traditions of men. *' I gave thee charge in the sight of God, who quickeneth all things, and before Christ, who before Pontius Pilate witnessed a good confession, that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ," 1 Tim. vi. 13.

2. They have received the charge of preaching God's word ; they must preach, whoever forbid them. " I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and his kingdom; preach the word, be instant in season and out of season, reprove, exhort, with all long-suffering and doctrine," 2 Tim. iv. 1, 2.

3. They have the charge of God's ordinances, or the holy sacraments of baptism and tiie Lord's Supper. " Go therefore, teach all nations, s. e., make disciples, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost," &c., Matt, xxviii. 19, 20. " For I receive from the Lord that which I also delivered unto you." I had it in charge, as if he should say, from Christ himself, " that the same night in which he was betrayed, he took bread, and blessed it, and said, take, eat, this is my body which is broken for you; this do in remembrance of me: after the same manner he took the cup," &c., 1 Cor. xi. 23, 24. They must not corrupt the ordinances, nor administer them otherwise than the plain rule, left in the Word of God, directeth.

4. They have the charge of the Church and flock of God: " Take heed therefore unto yourselves, and unto the flock over which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood," &c.. Acts xx. 28.

5. They must know the state of the flock, and be examples to the flock. ** Feed the flock of God which is amongst you, not by constraint, but willingly ; not for filthy lucre, but of a ready mind; neither being lords over God's heritage, but being examples to the flock," 1 Pet. v. 2, '6,

6. Lastly; they have the charge of men's souls : " Watch for your souls, as such that must give an account," Heb. xiii. 17. These things are part of these Watchmen's charge.

II. Watchmen are not to sleep, nor II. So the Ministers of the Gospel must not be-give way to slumber! they must be sleepy and slothful; they are to be upon the watch-awake when others sleep, to see what tower, to see what danger approacheth, or b dangers are near. coming upon the Church and people of God.

III. Watchmen are to give warn lU. So Ministers, or Christ's spiritual Watching,* if they see evil coming: hence men, must give warning, when they see danger they ought to have a good eye-sight; approaching, and therefore had need be men of a blind man is not fit to be a Watch knowledge: they are called seers; if they have man. no eyes, they cannot be called seers. Ministers

had need be like Argus, whom poets say had an hundred eyes ; they should be fuU of eyes, like the living creatures about the throne, to zee before them, and behind them, that so they may perceive clearly everything

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ICIXISTERS COMPARED TO WATCHlfBK.

835

METAPHOB.

PABALLBL.

that is evil or hurtful to the souls of men, or Church of God, and give warning of it; and not like those foolish Watchmen the prophet speaks of, " His Watchmen are hlind, sleeping, lying down, loving to slumber," Isa. Ivi. 10. " If the Watchman seeth the sword coming, and blow not the trumpet, and the people be not warned; if the sword come and take away any person from among them, he is taken away in his iniquity, but his blood will I require at the Watchman's band," Ezek. xxxiii. 6, 7.

They are to give warning to sinners, that they repent, and be converted, for wrath is gone out against them from the Lord; if they live in one sin, they must perish: they are to warn them of the danger of unbelief, to warn them of the danger of the hardness of their hearts, to warn them of the danger of pride, covetousness, and all other sins; to give warning of the danger of idolatry, and all false worship and heresy; of the danger of apostacy, the danger of the inordinate love of the world, or of any thing short of Jesus Christ, &c.

rV. So Ministers are made or constituted Watchmen by the Lord: *' Son of man, see I have made thee a Watchman to the house of Israel," Ezek. xxxiii. 7. It is Christ's prerogative to appoint Watchmen, &c.

y. So a Minister is appointed to watch not only himself, but God's flock, the whole flock that is committed to his charg««; yea, every member of the Church: he is to look after the poorest, as well as the richest; and not seek theirs, but them. 2 Cor. xi. 28, and xii. 14.

VI. So Christ's &ithful Ministers are to give an account of the night; they ought to be well-skilled in the times, to show what Israel ought to do. 0 that our Watchmen had more knowledge upon this account! That they could but tell how long I Paul told the Eomans, *'The night was far spent, and the day was at hand," Rom. xiii. 10, 11. Our Watchmen begin to speak after the same manner : " The morning cometh," the morning of that longed-for day of Christ's kingdom; "and the night," that eteroal night of Babylon's ruin.

VII. Watchmen are exposed to VII. So the Ministers of the Gospel are often danger, and much hardship; they set upon whilst they are upon the watch. See

how it befel Peter and John, Acts iv., and Stephen, chap, vii., and the great Minister of the Gentiles, St. Paul himself, chap, xvi., whilst he was preaching Christ: " The magistrates rent off their clothes, and commanded them to be beaten; and when they had laid many stripes upon them, they cast them into prison," &c., verses 21—23.

VIII. So Christ's Llinisters, by opening the state and miserable condition of poor sinners to them, and of the necessity of speedy repeatance in turning to the Lord, and closing with Jesus Christ, have prevented great danger that was near them, I mean, as instruments in the hand of God. By this means, many poor souls have been delivered from eternal burnings in hell. Ministers cry out, fire, fire, heU is exceeding hot, to rouse secure sinners.

IV. Watchmen are made and constituted such by others, and called forth to stand upon the watch.

V Watchmen are not for themselves, but for the flock, for the whole flock, town, parish, or army where they are set as Watchmen.

VI. Watchmen are to give an account of the time of the night. Men go to the Watchman to enquire; he says, it is such or such an hour: •• Watchman, what of the night ?" &c., "The morning cometh, and also the night," Isa. xxi. 11, 13.

are oftentimes set upon, and basely abused in the night, whilst they are upon their duties, by evil, quarrelsome, and mischievous persons, and endure many cold blasts.

VIII. Watchmen many times, through their care and diligence, by discovering approaching evils, prevent much danger and misery from faUing upon men. Some by this means have been delivered from being burnt in their beds, when a violent fire hath broken out suddenly in the night ; they cry out, fire, fire, to awaken people when they are asleep.

INFEBEirCBS.

I. We may infer from hence, that God takes great care, and shows much pity to the sons of men, in that He hath provided his faithful Ministers to watch over them.

MINISTERS COMPARED TO TRUMPETERS.

[book IV.

II. It also shows, that all true Ministers are Ministers of God's making; " Son of man, I have made thee a Watchman, &c." Ezek. xxxiii. 7. There are many that God never made Ministers, nor doth He approve of them.

III. It shows what the work and office of a Minister is; also that their work is hard; a Watchman's work is a hard and difficult work. Many endeavour to avoid coming upon the watch, shifting it off to others, and rather choose to pay their money, than serve in their own persons; Watchmen are upon duty, when others are asle«p in their beds. " Thou shalt give them warning from me," Ezek. iii. 17. Ministers must not come in their own names, but in Christ's name. As they came with God's word, they came in his name, in his authority, to reprove, admonish, comfort, &c. Ministers must learn as well as teach ; " What I received from Christ, I delivered it to you," &c. " Thou shalt hear the word at my mouth." They must not come with man's word, or warn people to be subject to the traditions, inventions, and doctrines of men." " I \N'ill stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me," Hab. n. 1.

MINISTERS COMPARED TO TRUMPETERS.

" Cry aloud, spare not, lift up thy voice like a Trumpelf' Isa. Iviii. 1.

" Blow ye the Trumpet in Zion" Joel ii. 1.

" If the Trumpet give an uncertain sound, who ahaUprepare himself for the battle f" 1 Cor. iv.8.

Ministers may fitly be compared to Trumpeters, as diverd worthy men have observed, from these and some other texts of Scripture: they were the priests of the Lord in the time of the law, that blew the Trumpets, &c«

METAPHOR*

I. A Trumpeter ought to have skill, and be well instructed to blow a Trumpet, before he take upon him that employ.

II. A Trumpeter ought to be one that is strong to blow, for that weak and defective men cannot sound a Trumpet.

III. A Trumpeter is called to that place and office by the captain, or chief commander of the troop. A man is not to force himself upon a troop, aud say, I will be your Trumpeter ; but must be tried, listed, and orderly entered into that troop.

PARALLEL.

I. So a man ought to have much wisdom, and be well instructed in the mysteries of the Gospel, and also with the work, care, and office of a Min* ister, before he take upon him that great employ. Ministers ought to be experienced men.

II. So Ministers ought to be strong in the Lord, and in the power of his might, endued with much of the Spirit, that they may lift up their voices like a Trumpet.

III. So every true Minister must have a call to that place and function, by Jesus Christ; that is, to say, ought to be a person well-gifted and qualified for the work, and that in the judgment of the Church, and there to be chosen and called forth by them; " How shall they preach, except they be sent ?" Rom. x. 15. A man, or member of a congregation, must not force himself upon a Church

or people, and say, I will be your preacher, I have a gift, and can serve you; but must be tried by the Church, who is the competent judge of his fitness for that work, and so be orderly admitted.

IV. One or two Trumpeters IV. Every particular Church hath one or more

iisually belong to every troop of Ministers, or Gospel-preachers belonging to it.

soldiers.

V. A Trumpet is to sound to prepare men to battle.

VI. A Trumpeter ought to know all the distinct notes or sounds he is to sound; sometimes to sound a call, sometimes an alarm, some-

V. So the Gospel is to be preached, to prepare and fit souls to fight the spuritual battle, agamst sin, Satan, the flesh, and the world.

VI. So a Minister is sometimes commanded to sound an alarm; " Blow the Trumpet in Zioa. sound analarm in my holy mountain," Joel ii. l.They are to pronounce wrath and judgment, to thunder

* GreenhUl op Ezek. iu. 17.

BOOK IV.]

MINIS lEBS COJCPARED TO SPOKKSMGN.

837

' METAPHOR.

times a march, sometimes a battle, &g. There are many certain and distinct sounds, and every soldier, as we have elsewhere showed, ought to be well acquainted with it, and to know them all. '* If the Trumpet give an uncertain sound, who shall prepare himself to the battle ?"

VII. A Trumpeter by blowing his Trumpet in the day of battle, is of great use to an army; the sounding of the Trumpet greatly encourages and animates the hearts of soldiers.

yjll, A Trumpeter usually goes before the troop or army, sounding his Trumpet; he is often exposed to danger.

IX. A Trumpeter is to keep sounding all the while an army is engaged; nay, not only to sound his Trumpet, but sound it loud also.

X. Some Trumpeters have silver Trumpets; nay, God commanded Moses to make two silver Trumpets, to call the assembly; and these were for Eleazar and Ithamar, the two sons of Aaron.

XI. A Trumpeter makes sometimes sweet music with his Trumpet. Many love no music like the rare sounding of a Trumpet.

PARALLEL.

as it were from mount Sinai, to rouse up the slothful and secure sinner, or drowsy professor; and sometimes a call to duty, to assemble the people to fast and cry mightily unto the Lord: ** Blow the Trumpet in Zion, sanctify a fast, coll the solemn assembly, gather the people, sanctif} the congregation, assemble the elders, gather the children, and those that suck the breast," &c. Joel, il 15,16.

VII. So a true Minister, by preaching the Gospel, is exceeding useful to God's Church, in the day of trial, &c. How doth an enlivening and an awakening sermon put spirit and courage into the hearts of Christians, and make them fearless, and valiant for the truth.

VIII. So the ministers of the Gospel should be as he-goats before the flock, they are the leaders of the people: Ministers are often greatly exposed.

IX. So a Minister must preach always, in season, and out of season, whilst the saints and Church of God are militant. "Necessity is laid upon me, and woe is me, if I preach not the Gospel," 1 Cor. ix. 16. Yet, and it must be preached publicly.

X. So "the tongue of the righteous is as choice silver,'" Prov. x. 20. Ainsworth, speaking of two silver Trumpets, that were to be made of beaten work. Numb. x. saith, it signifies the labour of the Ministers, of giving themselves to prayer, and to the ministiy of the word; " the words of the Lord are pure words, as silver," &c., Psal. xii. 6.

XI. So a Minister makes sweet music sometimes in preaching of the Gospel in the ears of men. " And lo, thou art unto them as a very lovely song, of one that hath a lovely voice, and can play well on an instrument," Ezek. xxxiii. 32.

INFERENCES.

I. Ministers must cry aloud, and spare not, they must lift up their voice like a Trumpet : they must be endued with courage, not fearing the face of men, sparing none, but reprove and warn great and rich men, as well as the poor.

II. rhey must be men of wisdom, that know how to sound distinctly, "rightly dividing the word of truth," lest by their uncertain sound great detriment befkl Christ's spiritud soldiers.

III. Hence let all the saints magnify God, for it^t^i they have, and do yet hear the joyful sound, by which they have been called to engage in the spiritual war&re, and thereby animated to a perseverance in the same to the end.

IV. Also hence it may be inferred, that as the saints are spiritual soldiers, so it is their great concern to observe the sounding of the e spiritual Trumpeters with the silver Trumpets, thftt they may be always ready to make good their ground in an evil day: " And having done all, to stand. Stand therefore," d:c., £ph. vi. 13,14

MINISTERS COMPARED TO SPOKESMEN.

" For I have espoused you to one husband, that I may present you as a chaste virgin^ to

Christ;' 2 Cor. xi. 2.

I have, as if the apostle should say, acted the part of a Spokesman, I have endeavoured to engage your affections to Christ. Every Minister strives to espouse souls

to the Lord Jesus! as Abraham's servant was employed to obtain Kebecca for Isaac. It is the main work of a Minister to win souls, and bring them over to Christ.

Note, Ministers may fitly be compared to Spokesmen.

METAPHOB. PABALLBL.

I. A Spokesman is a Mend to the I. Ministers are the friends of Christ; "I lover, one that knows his secrets, have called you friends." They know the mind and is judged fiaithfal, a person that of Christ: "Thesecrctsofthe Lord are with them.'* he confides in, and is therefore trust " All things," saith Christ, '* that I have heard ed with his great and most weighty of my Father, I have made known unto you. You concernments. Abraham had great have not chosen me, but I have chosen you," confidence in his servant, and there John xv. 14—16. Christ chooses none to this fore chose him for that work, viz., to work, but such as are faithful: " And I thank Christ go and take a wife for Isaac. Jesus our Lord, who hath accounted me faithful,

putting me into the ministry," 1 Tim. i. 12.

II. A faithful Spokesman is very II. So a faithful Minister is very diligent about intent and diligent in his business, his Master's work. Peter and John forsook all, Abraham's servant would not eat nor and followed Christ. He gives himself wholly up drink, until he had delivered his mes- to the work of the Gospel. They esteem, vnth sage, or told his errand. holy Job, the words of his mouth more than their

necessary food, Job'xxiii. 12.

III. A Spokesman uses many argu III. So ministers may use many weighty arguments to engage the affections of the ments to persuade sinners to fall in love with, and person to whom he is sent; he doth espouse themselves to the Lord Jesus, to accept set forth the merits, riches and worthi of the offers of his grace and divine favour, being ness of the person who is the princi not willing to take any denial, if possible. They pal suitor. pray, woo, and beseech in Christ's name; and some

of the arguments they use are these, viz., 1. They set forth the greatness of their Lord and Master. ** He is the King of kings and Lord of lords," saith Paul; " The Lord of life and glory," saith Peter. 2. They set forth his great riches: '* Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ," £ph. iii. 8. See how Abraham's servant pleaded, when he came to court the damsel: *' The Lord hath blessed my master greatly, and he is become great; and he hath given him flocks and herds, &c., silver and gold, and man-servants, and maid-servants, and camels, and asses. And Sarah my master's wife bare a son to my master, when she was old, and unto him he hath given aU that he hath," Gen. xxiv. 35, 36. 0 how rich and great, saith a Minister, is God I '' The cattle of a thousand hills are his: The earth is the Lord's and the fulness thereof." And Christ, saith he, is appointed heir of all things. " All things that the Father hath, are mine," John xvi. 15, and xiii. 3. He knew, that the Father had given all thmgs into his hands. 3. They set forth not only the greatness and riches of Christ, but also his admirable beauty. " He is fairer than the children of men," Psal. xlv. 2. 4. They set forth the greatness of his love, so far as they can conceive of it, or make it known; for the breadth, length, depth, and height of it is wonderful, as Paul shows, and passeth knowledge, £ph. iii. 18, 19. 5. They set forth his power and sovereignty: he hath all power in heaven and earth; he is Uie Prince of the kings of the earth; nothing is too hard for him to do; men and devils, wind and seas, are at his command. 6. They set forth his great vrisdom: '* He is the power of God, and the vrisdom of God," 1 Cor. i. 24. Saith the apostle, " In him are hid all the creatures of wisdom and knowledge," Col. ii. 3. 7. They set forth his great and glorious end in coming into the world, which was, that we might have life, and to betroth us to himself for ever. 8. They set forth the greatness of his suffering, his wonderful abasement, the nature of his bloody anguish he suffered upon the tree. What! .doth not this Jesus, saith the servant of God, that comes to you through a sea of blood, deserve your affection ? &c. 9. They use arguments of another nature, such as are taken from consideration of the sinner's dead, cursed, and miserable state without him ; the blessedness of such as do embrace him, and espouse themselves to him; and divers others, too many here for me to reckon up.

SIMILE. PARALLEL.

IV. A faithful Spokesman is not IV. So Christ's faitbful Ministers are not satis-satisfied, to see the person to whom fied to see sinners hearken to the Word, and seem he is in the behalf of his master a pleased with the doctrine of the Gospel, which suitor, to be only ready to hear, they daily preach, unless they leave their sins, and and seem to approve of the motioa become new creatures, and close in in good earnest he makes, unless she at last be wif h Christ, giving themselves to him. It is said brought to a ready and willing ofthe saints, " They jjave themselves to the Lord." compliance, and say with Rebecca; If a man be a suitor to a damsel, and she seem to " I will go along with this man;" hke him, and be pleased with the motion he that is, I am resolved to become makes, and yet never consent to become his wife ; Isaac's wife, Gen. xxiv. 58. will this please him ? surely no: neither doth it

please Christ, nor his Ministers, to see sinners go from place to place to hear sermons, and write sermons, and commend this and that preacher, if they do not make a real contract, and become espoused to the Lord Jesus. It is nothing less than a thorough work of grace, regeneration, or a true conversion, that will satisfy one of Christ's faithful Spokesmen.

V. It grieves a faithful Spokes- V. So it grieves a faithful Minister, when sin-man, when he finds his master is ners slight the message and tenders of grace in slighted, and his dear and noble the Gospel; when Christ is not embraced, nor lord that sent him rejected, and a closed in with ; when they only take him into their base and poor fellow entertained, lips, but keep him out of their hearts. 0 this and delighted in, instead of him who wounds their souls! Shall sin, saith the servant is 80 worthy. of God, that base and filthy enemy of my Master, be entertained and delighted in ? Shall the

devil have the rule and pre-eminence in you? and the love of the world be so sweet, which is enmity to God ? And shall Christ who died on the cross, he who is so excellent, who is able to make you happy for ever, be slighted and rejected by you ? What I will you prefer your base lusts above all that inconceivable good there is in God the Father, in Chnst his only-begotten Son, in the Holy Spirit, and in the way of hoUness.

VI. A Spokesman, when he sees VI. So Christ's faithful Ministers, in the day of he cannot prevail, returns, and judgment, shall doubtless be brought in as wit-gives his master or friend that sent nesses against stubborn and impenitent sinners, to him, an account, how matters go. whom they preach the Gospel. " And now, said

Abraham's servant, if you will deal kindly and truly with my Master, tell me ; if not, tell me ; that I may turn to the right-hand, or to the left," Gen. xxiv. 49 ; that is, that I may give my master an account of my errand; what shall I say to him that sent me ? So saith Christ's servant, if you will deal kindly and truly with my Master, tell me; if not, tell me, that I may turn, &c. I must declare to the Lord Jesus, in the great and dreadful *day, how you have slighted or not regarded the message I am sent about; how you are resolved to keep to your other lovers, and remain in your sins, being carnal, loose, ungodly; and that Christ was not precious in your eye, nor will you be persuaded to forsake all, and follow him, nor be made sensible of that glory and beauty that is in hoHness. And what a sad thing will this be, when a Minister must appear against this man, and that man, and say, Lord, I spoke to them again and again, I preached an hundred sermons to them to engage their hearts to thee, but none of them would take place, as thou seest, upon their hearts, &c.

MINISTERS COMPARED TO CLOUDS,

** My doctrine shall drop as the rain,'' &c., Deut. xxxii. 2.

'' / also will command the Clouds that they rain no more rain upon it" Isa. v. 6.

Clouds have divers metaphorical notations in the Holy Scriptures.

I. For calamities or great afflictions: " How hath God covered the daughters of Zion with a Cloud!" Lam. ii.* I.

MINISTEBS COMi'AHKD TO CLOUDS.

[book IV.

2. Because of the number and multitude of Clouds, for in tempestuous weather a great plenty of thick Clouds appear, so an innumerable company of witnesses are compared to Clouds, Heb. xii. 1.

3. They are also used in comparison: *' Behold, he shall come as Clouds: that is, his army will make a vast appearance, the Targum says, as a Cloud which comes up and covers the earth, Ezek. xxxviii. 9.

4 For vanity and inconstancy, or emptiness; hence false teachers are compared to Clouds without rain.

5. And upon divers accounts true Ministers of the Gospel may be compared to Clouds; for as false teachers are like Clouds without rain; so true Ministers are as Clouds full, or filled with rain, &c.

How fitly Christ's Ministers may be compared to Clouds, will appear by what follows.

HSTAPHOB.

L Clouds are fit receptacles for the water, they receive their water, as it is dmwn up out of the fountain of the great deep: for God hath made the Clouds as useful as so many buckets, to draw up water out of the sea; and the wind is made use of as an hand, to carry these buckets or Clouds whithersoever the great Creator pleaseth, to distil it down upon the earth, that the earth might be replenished, and made fruitfiil by it.

II. Clouds are prepared by the wise God, as fit mediums to let rain down, that so it might fall gradually, as the earth is able to take it in, to the benefit of all things that grow thereon, and not to its detriment, as possibly it would, were it not that God made use of the Clouds.

III. Clouds let down their water more fireely at one time than at another: now and then it falls dowa wonderfully.

IV. Clouds let down their water at God's'command, and they obey his voice.

y. It is a great judgment upon a people, when God commands or restrains the Clouds from raining upon the earth, or upon this or that particular nation, field, or vineyard.

VI. Clouds are of great profit to those who have weak eye-sight, in that they are as a veil between the bright shining of the sun, and them; for the light must be proportionable to the sight, or else eyes are confounded.

PABAIXEL.

I. So Ministers receive all their spiritual rain out of the great Fountain of all fulness: '* Of his fubiess have we received," &c,, and that by the Spirit; that so their doctrine might drop as the rain upon the tender herbs, and as showers upon the grass, Deut. xxxii. 6. It is according to the gifts and operations of the Spirit, be it more or less, that these spiritual Clouds are filled: and as God is pleased to distil and bless the Word, it becomes profitable, and makes this or that man fruitful in grace and holiness. What abundance of firuit have the saints brought forth under the dropping of these Clouds!

II. Ministers are appointed by the Lord as instruments, to communicate of liis grace and divine goodness to the children of men. If he should make use of other mediums, it might be to our hurt; should he speak to us himself, we could not, it is possible, be able to bear the hearing of his words. The poor Israelites desired Moses to speak to them, would not that God should speak to them any more, lest they died.

lU. So the spiritual Clouds sometimes pour down, or rather out, the divine rain in a plentiful manner; at other times they seem much straitened in their own spirits.

IV. So Ministers preach at God's command; it is he that openeth their mouths; it is as the Spirit gives them utterance.

V. JSo it is a severe and sore judgment upon a people or congregation, when God suffers his Ministers to preach no more unto them, or makes their ministry of no advantage or profit to them. *' 1 will command the Clouds, that they rain no rain upon it," Isa. v. 6.

VI. So the Ministers of the word of God are of infinite use and advantage to poor mortals: for we have all but weak spiritual sight, and cannot behold the glory of God, nor take in divine mysteries, without tliese blessed maliums God is pleased to make use of, in his gracious condescension to us: and therefore God speaks to us by men like ourselves, and opens heavenly things by earthly similitudes^ Ac.

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841

INFEBENGE8.

I. Let US pray» that these spiritual Clouds may be full of divine rain.

II. It shows us the great wisdom and condescension of God to mankind, and what great profit we receive by the preachers of the Gospel.

III. It shows the great folly of all those that go about to stop these Clouds from raining, when God hath given them a command. Will they attempt to hinder the light from shining, or the Clouds from raining, at their pleasure ? Even thus they attempt spiritually, when they strive to hinder Christ's Minist^s from preaching the Word, or obstruct tlie showers of the Gospel-grace from falling upon the souls of men.

it

MINISTERS COMPARED TO FATHERS.

For though you have ten thousand instructors m Christ, yet have ye not many Fathers ; Jor in Christ Jesus I have begotten you through the Gospel," 1 Cor. iv. 15.

Ministers are Fathers, spiritual Fathers to believers.

METAPHOB.

PABAI.LEL.

I. Father is a name of dignity, headship, and authority; hence the rulers of Israel were called Fathers.

II. Some are called Fathers, because they beget children; this is the common appellation and notion of the word.

III. Fathers train up and nourish their children, showing much tenderness and compassion towards them; they are said to pity their children.

IV. Fathers have power to command their children. " I know him, that is, Abraham, that he will command his children/' &c.

I. Ministers are men of name, power, and dig* nity; they are Christ's substitutes; hence called rulers.

II. ^iinisters, by the preaching of the Gospel, in a spiritual way, beget Christians to Jesus Christ. " I have begotten you through the Gos-ple," 1 Cor. iv. 15.

III. Faithful Ministers also train up those Christians they have begotten to Christ, in the further knowledge of the truth, being veiy tender of them. " As you know how we exhorted, and comforted, and charged every one of you, as a Father doth his children,*' 1 Thess. il. 11.

IV. So Ministers of Christ have power in his name, to command those Christians, who are under their special care and charge, to do their respective duties. " These things teach and command," 1 Tim. iv. 11. " Now we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother that

walketh disorderly," &c., 2 Thess. iv. 6.

V. Fathers ought to be reverenced V. So faithful and worthy Ministers ought to

and honoured by their children, be highly esteemed and honoured by the Saints.

" Let the elders that rule well, be accounted worthy of double honour, especially they who labour in the word and doctrine," 1 Tim. v. 17.

VI. So the Minister of Christ ought not to be rebuked by any particular members oT the Church to whom he belongs, though in some things he may he blame-worthy. *' Rebuke not an elder, but entreat him as a Father," 1 Tim. v. 1. Though I doubt not, but that the Church, after a due and

orderly proceeding with an elder, if he be under evil, and obstinate, may be rebuked, nay,

not only so, but further proceeded against also.

VII. It is the honour of a Father. VII. So it is a great honour to a Minister, or

to rule and govern his children, and pastor of a Church, to rule and govern the congregation where he is placed, wbely behaving himself in all things ; not to be soon angry, peevish, nor self-conceited, but to study the rule, and

impartially to carry it with an equal severity and mildness to all, studying the nature and

disposition of eveify member.

Honour thy Father and thy Mother." &c., and their just commands to be observed and obeyed.

VI. A Father ought not to be rebuked by his children, it becomes them not so to do, though he may be in a fiiult, and blame-wortliy, but entreated.

whole family, with wisdom and discretion.

MINISTERS COMPARED TO STEWARDS.

[book IV.

METAPHOR.

VIII. Fathers ought to walk wisely before their children, in all holiness and sobriety, setting themselves as patterns, to all that are in the family, of grace and virtue.

IX. It is a great sorrow and grief to a good and godly Father, to see his children froward, and fall out one with another, violating the bonds of nature.

PARALLEL.

YIIl. So it is the duty of pastors and Ministers of Churches, to lead an holy and godly life, and be as examples of true virtue and piety to all they converse with. '* Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity," 1 Tim. iv. 12.

IX.- So it is a heart-breaking sorrow to a godly and faithful Minister, to ftee the saints and members of the Church walk loosely, and live in strife and vain-glory, wronging and abusing each other, and thereby violate the sacred bonds of brotherly love, tenderness, and forbearance. " For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ," Phil iii. 18.

X. It is the property of a godly X. So Christ's faithful Ministers do not cease Father to pray for his children, and to pray for those whom they have been instrumen-also for the whole family committed tal to beget, by the word of truth, unto Christ; to his charge. nay, not only for them, but for all committed to

their charge ; nay, for all the children of God. " That Christ might dwell in their hearts by faith, and that they may be rooted and grounded in love," &c., £ph. iii. 17.

INFERENCES.

I. We may infer from hence, that the office of a Minister is an honourable employment'

II. It may in many things teach pastors their duties to their members, and members their respective duties towards their pastors.

III. It also serves to inform us, who are faithful, wise, and discreet Ministers of Christ.

IV. We may further learn, what a great concern it is for a Church to choose wise and sober persons to be their pastors.

MINISTERS COMPARED TO STEWARDS.

«

4«

«

Who is a faithful Steward;' &c„ Luke xii. 42.

Let men so account of us as the Ministers of Christ, and Stewards of the mysteries of God.

Moreover, it is required in Stewards, that a man be found faithfid," 1 Cor. iv. 1, 2.

Stewards, stewardship, the original, oixoto/xia,* rendered in 1 Cor. ix. 17, dispensation, properly signifieth the administration of household business, whereof one taketh such and such care, and doth so dispose thereof, as that he appointeth every one what they are to do. Note, true Gospel Ministers are Stewards, spiritual Stewards, Stewards of God.

METAPHOR.

I. A Steward is an officer that principally belongs to great men ; few besides rich and noble persons, have Stewards of their houses.

II. A Steward is a person that hath a great trust and charge reposed in him; many rich and excellent things are committed to his care and oversight, sometimes

PARALLEL.

I. So true Gospel-Ministers, or pastors, are officers that belong to Christ's house, who is a great Prince, nay, Kii^ of heaven and earth.

n. So faithful Ministers have a mighty trust reposed in them ; the Lord Jesus hath committed to their care and charge things of very great worth and value, even all the goods of his house. 1. They are entrusted with the troth, and every

* Leigh's Grit. Sicr.

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843

SIMILE.

PARALLEL. '

III. It behoveth a steward to be faithful in all things, seeking.the honour of his lord : they ought to be much in their business, not leaving it to others, that are not experienced in it, nor careful to look after it; nor leave their roaster's business, to mind and look after their own.

all the goods of the house, and charge branch and part of it, called the mysteries of Grod, of the fiimily. which is of inestimable value. 2. The whole

Church; they have the care, and charge of the whole family or household of God. 3. They have the care and charge of men's souls committed to them. See Watchmen.

III. So ought every Minister of Christ to be &ithful in all things, wholly studying the profit, honour, and interest of the Lord Jesus. Th6y ought continually to be about his affairs, not leave the management of the Church, and concerns of the ministry, like some self-seeking priests of our days, to others, who are inexperienced, negligent, and worse; to follow their own concerns, and living in ease and pleasure, pursuing after the riches and vanities of the world, matteringnot whether Christ be honoured or no, or whether his interest sink or swim, so that things go well with them, and they thrive in the world. There are too many such in this day, 80 that we may well say with the apostle, '* All seek their own, andnonethe things that are Jesus Christ's."

IV. So Ministers give directions to the deacons, and other members of Christ's Church, how to discharge their duties iu their respective places, &c.

y. So all the Ministers of Christ must expect to be called to an account. The time is coming, when Christ will reckon with them; and happy will they be, that have their accounts to give up with joy, to whom the Lord Jesus will say, "Well done, good and fjEiithful servant," &c.

IV. Stewards give direction to all inferior officers, and others in the family, about their respective work and business,

V. Stewards must expect to be called to an account, and if un-&ithful, are frequently put out of their stewardship: *' Give an account of thy stewardship, for thou mayest be no longer steward," Luke xvi. 2.

MINISTERS COMPARED TO PLANTERS.

" / have planted, and Apollos watered, ^c. Now he thatplanteth, and he that watereth, are

one," 1 Cor. iii. 6, 8.

God is the chief spiritual Planter, Isa. v. 7, Ix. 21, and Ixi. 3, Matt. xv. 13. None but be can implant a principle of grace in the sinners heart; it is his proper work to take us out of the old stock and root, and plant us into the new. But forasmuch as these things are asserted by the preaching of the Word, Ministers are called Planters: "I have planted," &c,, 1 Cor. iii. 6. They are but under or subordinate Planters and waterers, to TO* «v{«Nrr«, him that gives the increase, viz., Jehovah.

MBTAPHOB.

I. A skilful Planter is a curious artist, one that knows the nature of trees, plants, and seeds. He is skilled in setting, ingrafting, inno-culation, or grafting with the scion.

II. A Planter hath fit tools or instruments to do his work withal, viz., a spade, a knife, &c., without which he can do nothing.

III. A Planter knows, that un-UI the ground he is to plant, be

PARALLEL.

I. So an experienced and able Minister of the Gospel is a very skilful person, one that hath knowledge of great mysteries, both of nature and grace: he knows the state of man in the first Adam, that old stock; and also the nature of planting, or grafting into Jesus Christ, how and wliich way it is» and must be done.

II. So Ministers of Christ have fit instruments to work with, viz., the Gospel, which is called the ingrafted word, i, e., an instrument or means by which souls are planted, ur grafted into Christ, by the help of the Holy Ghost, without which they can do nothing.

III. So Ministers know, unless the hearts of sinners aire 4ug by the powerful convictions of

MINIST£IIS GOMPAEED TO PLANTERS.

[book IV.

METAPHOR.

PABALLEL.

dug Up, and well prepared, it is not meet to be sowed or planted.

IV. Planters, as naturalists observe, find by experience, that a wild ungrafted tree never bears good fruit, nor can, till it be removed out of its natural soil, into a good soil, and grafted with a better kind. The r«ot that bears this wild fruit is a degenerate root, and that is the cause the fruit is so unpleasant, sour, and naught.

V. A Planter, who hath skill in grafting, knows tlie stock must be cut o£f, before the scions be grafted in.

the Word and Spirit of God, they are not fit to receive the seed of grace, nor to be planted in God's vineyard. •

IV. So Ministers also know,that unregenerate men, who grow upon the natural root of old Adam, unless they are removed, and planted into Jesus Christ, cannot bring forth acceptable fruit to God ; until'removed by the power of tlie Word and Spirit, and transplanted into Jesus Christ by a lively faith. Mankind naturally are the offspring of a corrupt and degenerate root, viz., the first Adam ; for as is the root and tree, such are the branches, and the fruit thereof: *' A corrupt tree cannot bring forth good fruit," j^Iatt. vii. 18.

y. So aMinisterknows, that until the newstock, viz., Jesus Christ, was cut off, that is to say, crucified, no men, as spiritual scions, can be grafted into him by a lively fiiith : though there is in this agreat disparity,as applied to Ministers, forplanters cut off or cleave the stock themselves, before they graft the scion ; but Christ was cut off by another hand.

VL So a Minister knows, before a soul can be grafted into Christ, he must be cut off of the old stock, viz., old Adam, and taken off of his own righteousness. The first work upon a Christian is cutting work. They were cut or pricked in their hearts, while Peter preached to them. Acts ii. 37. The Word of God is sharper than a two-edged sword, Heb. iv. 12. As no scion is ingrafted without cutting ; so no soul is united to Christ, without a true and cutting sense of sin, and of his own misery, John xvL 8, 9. And when souls are under a work of conviction, it is a critical time with them; many have miscarried then, and never recovered again: they have indeed for a time remained like dead grafts in the stock, by an external, lifeless profession, but never come to any thing; for such dead grafts in a little time fall off from the stock, Christ, and perish. But this I must needs say, it is principally for want of being quite cut off, or because they were never thoroughly cut or wounded at heart; convictions upon their hearts were never deep enough, or not kind convictions, rather legal than evangelical; they were not cut by a fit instrument, &c.

VII. So a Minister, when he sees poor sinners are fitted, and every way prepared by power-fiil convictions, ought to make what sjteed he can to apply the plaister, and direct them to a closure with Christ, that is to say, to believe on the Lord Jesus, Acts x\i. 30, 31. And when this is done, there is an intimate union betwixt Christ and the souls that believe in him: ** He that is joined to the Lord, is one spirit." It is the nearest, closest, and strictest union * they are so glued one to the other, 80 that as the graft is really in the stock, and the sap of the stock is really in the graft; so a believer is really though mystically, in Christ, and the Spirit of Christ is communicated to a believer: *' He that dwelleth in love, dwelleth in God," 1 John iv. 16. And as the graft is bound to the stock so steadily, that the wind cannot loose it; so the belie\ing soul is fastened to Christ by such bonds, as will secure it from all danger of being loosed from him any more.

VI. A Planter knows a twig that is to be grafted, or a bud inoculated, must first be cut off with a knife that is keen or sharp, or an instrument, from the tree on which it naturally grew: and when the grafts are cut off, in order to this work, it is a critical season with them, saith worthy Mr. Flavel, if they lie too long before they are engrafted, or take not with the stock, they die, and are never more recovered ; they may stand in the stock a while, but are no part of the tree.

VII. A Planter, when grafts are cut ofi*, and prepared to be engrafted, makes all convenient speed he can to close them with the new stock ; the sooner, saith one, that is done, the better. The graft is intimately united, and closely conjoined with the stock: the conjunction is so close, that they become one tree.

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64S

METAPHOR.

PARALLEL.

This doth the soul's union with Jesus show. And where and how the heavenly plants do grow.

Vni. A planter sometimes plants a whole vineyard, with the help and assistance he hath from others.

IX. A Planter s work, like other labourers, is very hard; they ofttimes sweat at it, spend and waste themselves ; they find some ground very rocky, and difficult to dig up, and to manure.

X. A Planter doth not only plant, but also water his plants, that they may grow and thrive the better.

to eat of tlie fruit thereof 1 and it would be accounted a strange thing, should he be denied it.

YIII. So a painful Minister may, nay, and has planted a whole Church by the help and assist-ance of the Spirit of God, yea, several Churches, as St. Paul, and others we read of, &c.

IX. So is the Minister's work a very hard and laborious work; no digger or Planter works harder, or takes more pains, than some faithful Planters, or preachers of the Gospel; they frequently sweat at their work, as we have elsewhere showed, and by their study and great labour, waste their frail bodies. Some sinners have rocky hearts. •X. So godly Ministers do not only preach, whereby souls are planted by the heavenly doctrine ; but also pray for increase, whereby their plants are watered : *' I have planted, and Apollos watered." What Paul plants, Apollos comes after and waters with his doctrine, that dropped like dew. *' Neither is he that planteth, anything, nor he that watereth, but God that giveth the increases," 1 Cor. iii. 7.

XL He that plants a vineyard with XI. So a faithful Minister, or spiritual Planter, his own labour, ought to be allowed ought to eat of the fruit of that Church or vineyard he hath planted, or doth keep, prune, and manure; that is to say, to be fed and comfortably maintained by them. " Who goeth a warfare at his own charge at any time ? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock ? Say I these things as a man or saith not the law the same also !'* &c. ** If we have sowed unto you spiritual things, is it a great thing we should reap your carnal things ?" 1 Cor. ix. 7, 8, 11.

XII. So Ministers rejoice to see saints or spiritual plants grow and thrive in grace, and true holiness : " I have no greater joy, than to see my Father's children walk in the truth,'' 3 John 4.

XIII. So spiritual Planters, Christ's faithful Ministers, do not only take delight to labour in Christ's vineyard, to plant and graft when the sun or spring-season of Providence shines upon them, but endure the sharpest storms of persecution, in the taking caro of those tender plants, who by reason of the sharpest winter, may be in greatest danger.

XIV. So Ministers have been, and are great instruments of much good and benefit to the place or country where God hath blest their labours, by planting Churches, who have sent forth such fruit, that many thereby have been made fruitful in grace and hoUness. What spiritual profit have these after-ages reaped by the labours

of those that were at first, and those that followed after, as Planters in God's vineyard ! of which the Holy Scripture, and other histories give a full account. So that word is fulfilled, *' Others have laboured, and you are entered into their labours," i. e., we reap the benefit of those that were Planters before us, as others may reap the benefit of the labours of such as are now entered into the same work, that the generation that is to come may praise the Lord.

INFERENCES.

I. What grace and glory is this, 0 saint, that God hath conferred on thee, in taking thee out of that wild, dead, and barren stock, and planting thee into that precious.

XIL Planters greatly rejoice to see their plants thrive and grow, and their labour prosper.

XIIL Planters do not only take delight in planting, in the spring, and other fit seasons; but do also take care of the plants at such times when it is winter, lest the frost and cold should spoil their growth.

XIV. Planters have been, and are gieatly instrumental for the benefit and advantage of the place or country where they dwell, by the vineyards, orchards, andgardensthey have planted.

living, and fruitful One, Christ Jesus I Canst thou enough admire and prize this grace and favour ?

II. It shows what wonderful union and blessed nearness there is between Christ and every sincere Christian.

III. It shows us, that all our good fruit is from Jesus Christ, and by means of that blessed mysterious, and glorious union with him.

IV. Ministers ought to be men of wisdom, such as are faithful, able, and willing to labour, men that are not idle.

V. It reproves not only such saints, that take up with the name of plants in God's vineyard, and bring not forth fruit: but also Churclies, that see not, or will not see, nor learn their duty to their painful and faithful Ministers.

VI. It shows the folly and madness of aU those that go about to Iiinder or spoil the work of those spiritual Planters, God's Ministers: for what would men think of such, that should suffer none to plant, nor any plant or tree to grow, nay, destroy, inasmuch as in them lieth, all the vineyards, orchards, and gardens in the place or country where th:y dvvell ? Such like work do all those that persecute God's faitliful Ministers and people.

MINISTERS COMPARED TO BUILDERS.

** According to the grace of God which is given me, as a wise masier-Buildery I have laid

the foundation,'' &c., I Cor. iii. 10.

A Builder is a metaphor taken from carpenters and masons, &c., that build houses; the Hebrew word by which building is expressed, is derived from the root, naa to build or rear an house or city. God in Christ b the chief Master-Builder: *' He that built all things, is God," Heb. iii. 4, and he is that great Builder of his temple: *' Upon this Rock wiU I build my Church, &c. And yet Ministers under him are likewise master-Builders, &c.

METAPHOR. PARALLEL.

I. A wise master-Builder gives I. So St. Paul, and other great and wise master-direction to others, how the house, Builders, the apostles, have given^plain directions &c., must be built; and to this pur to us, and all inferior Builders, how the house of pose shows the figure or true form of God must be built, and with what materials; and it, that so other under-Builders may they have left iu the holy Gospel a plain scheme know how to go on with their work. or figure of it, that so all spiritual Builders may

know how to proceed in their work.

II. A master-Builder takes spe II. So the apostles have, as mstruments in cial care rightly to ky the founda- God's hand, laid the foundation of the true reli-tion, upon which the whole fabric or gion, the foundation of faith and salvation, the structure is to be built, &c. foundation of the true Church, &c. '* Another

foundation can no man lay, than that which is laid, which is Jesus Christ," I Cor. iii. 11.

III. A Builder hath sometimes IU. So have Ministers much rubbish to remove much rubbish to remove, before he out of their own and sinners way, before they can go on with his work ; as the poor can proceed in their blessed work. There is the Jews had, who built the temple, &c. rubbish of false-doctrine abopt justification; this.

was in the apostle's way, as well as it is in ours: the Jews were hardly taken ofif from their own

righteousness, and legal ceremonies; they would need build upon a legal foundation.

*' They stumbled at the stumbling stone,'' &c. We have much Popish rubbish to remove,

the rubbish of men's inventions, and superstitious ceremonies, &c., besides the rubbish of

other heretics and deceivers.

IV. A Builder oftentimes meets IV. SoMinistersfindsomesinnersareverystab-with hard work, in hewing and bom and obstinate, like knotty timber, scragged squaring his timber and stones, some and rugged stones, which, without much Ubour being very rugged and knotty, &c. and pains, are not hewed and fitted for the building.

V. A wise Builder takes care to V. So should a Minister of the Gospel see that

METAPHOR. PARALLEL.

prepare and make all his materials all the spiritual stones and timber be well squared, ready, before he raises the structure, fitted, and prepared by a thorough work of re-or builds his house. pentance and faith, before they are placed or laid

into the building or Church of God. " Prepare thy work without, and make it fit for thyself in the field, and then build thy house," Prov. xxiv. 27. They must not lay stones into the building, as they come out of the quarry from whence they are digged, sucli persons as were never converted, nor capable subjects of it; and then afterwards, when they are put into God's house, go about to hew them by the Word, t. e., endeavour to convert them. Ministers are hewers, and the axe is the Word of God; " I have hewed them by the prophets;" but they must proceed orderly, i.«., not baptize, and then teach; but first teach, or make disciples, and then baptize them, Matt, xxviii. 19, 20,

VI. A Builder can tell how many VI. So Ministers can tell how many fundamen-

principal pillars or posts belong unto tal principles there are of the Christian religion, the house or building, and sees to fit I mean, principles necessary to salvation; and also all the materials thereof in their pro- the number of the foundations of Chnrch-consti-per place, and will be sure to see tution and fellowship; and will see that every-that he wants never a principal thing they do, be done orderly, everything fitted pillar. according to the directions of God's Word; and

that they want not any one of the foundation* principles of the Christian religion. It is dangerous, you know, if a house to be built upon six main pillars, if it want one. Read Heb. iv. 1, 2.

YII. A Builder has his rule, by VII. So a wise Minister hath his rule, viz., the

which he doth all his work; lie does Word of God ; he doth not do what he thinks is not work by guess, nor by the sight right in his own eyes, until he hath tried ic by the of his own eye only, but by a certain rule, nor will he follow the humour and fiincy and unerring lode. of others, who may say, this is right, and that is

right; but according as he finds things to agree or disagree with the Holy Scriptures, and Spirit of God, that unerring rule, by which he receives, or rejects, takes, or leaves: he, with Moses, will do all things according to the pattern showed in the mount: *' As many as walk according to this rule, peace be on them and mercy, and upon the whole Israel of God," Gal. vi. 16. The Word of God should be our guide in all things.

YIII. A wise Builder takes care YIII. So a wise Minister, or spiritual Builder,

that all the building be fitly framed endeavours to see that all the saints be united, fitly together, and well fastened to the framed, or joined together in love, and well fas-foundation, tened by faith and love to Jesus Christ. See

what the apostle saith, Eph. ii. 20—22, " And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief Corner-Stone; in whom all the building being fitly framed together, groweth to an holy temple in the Lord, in whom ye are builded together for an habitation of God, through the Spirit."

IX. A Builder takes great care IX. So a wise and faithful Minister takes spe-

to give directions about the door, cial care to give directions about the door into or way into the house he is build- God's house, that all whom Christ would have ing, and makes it plam, that all enter in, may not beat a loss about it, nor stumble people who have a mmd, or ought as it were at the threshold. It is absolutely to enter in, may readily find the necessary, that they are acquainted with and way, and not stumble at the thres- able to show to others, what are those initiating hold. ordinances into the house or Church of God. And

sad it is to see so many worthy Ministers among us at so great a loss in this respect. It is demonstrated in a small treatise, written by Mr. W. E., entitled, A Sober Discourse of Right to Church Communion. It has always been asserted by Christians of all persuasions, till of late, that baptism in water, that holy sacrament Christ ordained and left in his Church, is absolutely necessary to Church-fellowship and communion; though touching the subject and manner of the administration of that ordinance there hath been much controversy; but sure I am, the Word of God is very full and plain in this case.

1. The Lord Jesus hath positively enjoined repentance, faith, and baptism, to be

ICETAPHOR. PARALLEL.

taught as the first principles of his sacred doctrine, and as fundamentals of Church-communion and fellowship. See Matt, xxviii. 19, 20, Heb. vi. 1, 2.

2. This also was the door the holy apostles, those wise master-Buildere. directed persons to, and opened for entrance in the primitive time: ** Repent, and be baptized, every one of you," &c. " Then they that gladly received the word, were baptized: and the same day there was added unto them about three thousand souls," Acts ii. 40, 41. Compare this with Acts viii. 38, and xvi. 33, Gal iii. 7. And hence it is said, " By one Spirit are we all baptized into one body," or to be of one body. Moreover, as it is in the above-cited treatise proved, unto the examination of records of the next age after the apostles, it is evident, the same order was retained and kept up, as appears by Justin Martyr, in his apology to Antoninus Pius, the Boman emperor. "This food, saith he, wc ciiil the Eucharist, to which no man is admitted, but only he that beHeveth in the truth of the doctrine, being washed in the laver of regeneration (so he calleth baptism,) for the remission of sins, and that so liveth as Christ hath taught." TertuUian and Cyprian positively affirm the same, and divers others of the ancient fathers; Basil, Nazianzen, Optatus, Atlianatus, Epiphanius, Hilarius, Ambrose, Jerome, Sozomen. Athanasius, Augustin, &c.j as is largely showed by the divines of Magdeburg, in their history of the Church, printed at Basil, 1624. Also all our modem divines fully agree with the ancients in this great point, viz., that baptism is absolutely an initiating ordinance, and that no unbaptized person ought to be admitted into the Church, nor to the Lord's supper; though it is confessed, that some do not say, that baptism alone is the door into the Church, but baptism, and imposition of hands. " There are two doors to be passed through, as saith a learned writer, before we can come, aditus, et intima Ecclesiae penetralia, viz., baptism and laying on of hands; whereof the latter properly and immediately gives admittance." Mr. Hanmors cites some ancient Christians speaking thus, Confirmaiio, sive manuum impositio, praiinus dot jus communicandi in Sacramento corporis as sanguinis Christi; That is, *'confirmation, or imposition of hands, forthwith giveth full authority and right of communion in the body and blood of Christ." And in another place saith' the same person, '* He that was not confirmed, was not admitted to the Eucharist."

X. A master-Builder goes on X. So a true faithful Minister, when he sees the with his work, when the founda- work of God's house going on, every one labouring tion is laid ; the scaffolds are not diligently every day to be more and more holy, taken down till the buiding be fin- and pressing on towards perfection: ^* Not laying ished, but rather raised higher and again the foundation," dkc, '* let us go on to per-higher, as the fabric goes up ; he re- fection, and so grow up unto him in all things solves every day's work shall add who is the Head," Heb. vi. 1, 2. Gospel-builders some further beauty to it, in order to are ** For the perfecting of the saints, for the work the final perfecting of it. of the ministry, for the edifying of the body of

Christ, till we all come into the unity of the faith, and knowledge of the Son of God, unto a perfect man," &c., Eph. iv. 12, 13.

METAFHOB. DISPARITY.

Earthly Builders build with ordi But the spiritual Builders build the house of

nary wood, stones, brick, &c., lifeless God with precious stones, not earthly but heavenly, and dead materials: also they build not dead but living: ** Ye also, as lively stones, houses for men, or mortal creatures are built up a spiritual house, and not for man, only, which may be soon destroyed but an house or habitation for God, through the by an enemy. Spirit;" a house that the gates of hell shall never

prevail against.

Divers disparities are also here omitted, and left to be enlarged by the studious reader.

INFERENCES.

I. This may inform all that look upon themselves to be spiritual Builders, to take heed they do not refuse the chief Corner-stone, as the Jewish Builders did: remember the foundation is laid, which is the Lord Jesus Christ.

II. It may caution them to take heed they build with fit materials, not with wood, hay, and stubble, but gold, silver, and precious stones.

B)DK IV.]

MlKlSTGRS COMPARED TO SHEPHEBDS.

849

ni. It may caution them to take heed they build according to the rule. Let them not mistake the rule, the Pope or church of Home is not the rule; general councils are not the rule; the light within is not the rule; the Word of God is the only rule, by which these Builders of God's house must do all their work.

IV. It may caution them to take heed they do not make any other doors into the Church, than what Jesus Christ hath made. The door that let into the natural church of the Jews, is shut up by him that hath the keys of David; birth-privileges will not give a right to Church-membership under the Gospel. ** Think not to say within yourselves we have Abraham to our Father," &c.

y. It may caution them to take heed they do not leave out of the building any prin* cipal pillar, lest their building prove defective, and stand not long. It is a fesurful thing to alter, add to, or diminish from the Word of God, Eev. ii. 2.

MINISTERS COMPARED TO PILLARS.

*' And when James, Cephas^ and John, who seemed PUlarSy* &c.| GhiL ii. 9. MiNiSTEBS are like Pillars in the House of God.

SIlilLE.

I. APillarhelps to support and bear up the Building.

II. Pillars are a great ornament to a building; they serve not only for use, but for beauty. The two brazen Pillars in Solomon's temple were curiously adorned with nets of chequer-work, lUy-work, and rows of pomegranates, &c.

III. These Pillarsstoodmthe porch of the temple.

PARALLEL.

I. So Ministers help to support and bear up the Church and house of (rod.

II. So godly Ministers are a great ornament to the Church, being gloriously adorned, many of them, with the gifts and graces of the blessed Spirit, which some think was figured forth by the Pillars of the temple, in respect of the chequer and lily-work; and by the pomegranates, the fruitfulness of their conversation, &c.

III. So the apostles, those chief PiUars of the Gospel-Church, lived in the beginning of the Church, saith Mr. Lee,* or entrance of the Gospel-ministration.

MINISTERS COMPARED TO SHEPHERDS.

«

0 ye Shepherds, hear the ward of the Lord^^ Ezek. xxxiv. 9.

Ministers, in divers places of the Holy Scriptures of the New Testament, are compared to Shepherds.

METAPHOR.

I. A Shepherd is chosen and appointed to take care of the flock, being a man skilful in that ivork.

II. A Shepherd feeds his flock, leading them into good green pastures.

III. A Shepherd endeavours to keep the flock together, lest any should stray from the fold.

IV. A Shepherd watches over his flock in the night, lest any

PARALLEL.

I. So a Minister is chosen and appointed to take care of the flock and Church of God, and of the souls of men committed to his charge.

II. So Ministers feed the flock of Christ: " Si* mon, son of Jonas, lovest thou me ? feed my sheep, feed my lambs," &c., John xxi. 16. Feed them with good doctrine, feed them with a good example.

III. So a faithful Minister strives to keep all the members of the Church, under his care, together, and will not, if he can help it, suffer an^ of them to go astray.

lY. So Ministers must abide with their flock; they must not be at a distance from them, lest evil

* Mr. Sam. Lee, Folio 228.

' METAPHOR. PARALLFX.

danger, by dogs, wolves, or foxes should befal them from the enemy, there being

should befal them. " And there were many dogs, wolves, and cunning foxes abroad,

in the same country Shei)herds abiding seeking to destroy and spoil the sheep and lambs

in the field, keeping watch over their of Jesus Christ, I mean, subtle deceivers and

flocks by night," &c., Luke ii. 8. persecutors.

V. Shepherds are very tender of V. So Ministers should be very tender of the their flocks, and dhve them as they saints, or spiritual flock, and not impose upon can go, showing much compassion to them such things as they are not convinced of the weak and feeble,and endeavouring to be their duty; they must not drive them out to heal and strengthen the diseased. of their pace; and the weak and feeble amon((

them they ought to take compassion upon, aud strive to heal the diseased. The Shepherds of Israel Ming herein, greatly provoked the Owner of the sheep against them: " The diseased, saith he, ye have not strengthened, neither have ye healed that which was sick," &c., " Strengthen ye the weak hands and confirm the feeble knees," Ezek. xxxiv. 4.

VI. Shepherds sometimes keep VI. So Ministers keep Christ's sheep: "Feed sheep that are none of their own. my sheep." They are Christ's by choice, by gift,

by purchase, by conquest, &c.

VII. Shepherds ought to feed VII. So Ministers ought to be fed by the flock of the milk of that flock they feed. or Church they feed: " Who feedeth a flock, and

eateth not the milk of the flock," &c., 1 Cor. ix. 7. Vni. It is a shame to a Shepherd VIII. It is a shame and great reproach to a

to regard the fleece more than the Minister, and a sign he is none of Christ's ser-

flock; it may be said of some Shep vants, who chiefly regards his own base and

herds, if they are fed, and have the carnal ends; if he has but the fleece, and be well

fleece, let what will befal the sheep, fed, let what will become of the Church, or souls of

they matter not those under his charge; he seeks not them, but theirs.

INFERENCES.

I. Hence Ministers may be greatly encouraged to a faithM and careful discharge of their trust; for that they serve the Lord Jesus, whose the sheep are, and will reward them in due time.

n. It may also caution them to be very careful, that they feed Christ's flock with no other food than what is of Christ's providing.

III. It may inform all the flocks and sheep of Christ, over whom the Holy Ghost hath appointed Shepherds or overseers, (1.) To prize their faithful Ministers, observe their doctrine, and eye their holy and heavenly conversation. (2.) To walk as sheep. (3.) To keep close to their fold.

MINISTERS COMPARED TO AMBASSADORS.

" We are Ambassadors for Christ" &c., 2 Cor. v. 20.

" For which I am an Ambassador in bonds" &c. Eph. vi. 20.

The words, Ambassador, legate, or messenger, are synonimous terms, properly, such as are commissioned or deputed betwixt distant parties, to transact affairs of moment. The term is applied to the ministers of the Gospel; and it sets forth, 1. The dignity. 2. The duty of Ministers.

Note. Faithful Ministers are Christ's Ambassadors, &c.

METAPHOR. PARALLEL.

I. Ambassadors are authorized and I. Ministers are authorized, empowered, and sent abroad by princes, about the great sent by the Lord Jesus, the Prince of the kings affairs of their kingdoms. of the earth, on the great affairs of his glory, ami

man's good.

II. Ambassadors usually are per II. Faithful Ministers of Christ, such as are sons of cminency; it is an oflice Ministers indeed, are eminent persons, such as are

BOOK IV.]

MINISTERS COMPARED TO AMBASSADORS.

851

BIETAPHOR.

PARALLEL.

that a prince will not confer upon any of his subjects, but on such as are of great esteem in his court, such as are fitly qualified for that great trust confided in them; in a word, great honour and dignity is conferred upon them.

great favourites to the court of heaven. What higher dignity doth Christ confer upon any of his saints here below I They also are men fitly qualified for this great employment; and what their qualifications are, and must be, you may see in 1 Tim. iii. 1—7, and Tit. i. 7—9. viz.," Blame-less as the stewards of God, not self-willed, not soon angry, not given to wiife, no striker, not given to filthy lucre, a lover of hospitality, a lover of good men, sober, just, holy, temperate, holding forth the faithful word, able by sound doctrine to stop the mouths of gainsayers, (fee, not a brawler, not covetous, one that rules well his own house."

in. The dignity of Ambassa III. Now true faithful Ministers are sent as

dors appears in the greatness of Ambassadors from the great God, who is King of

heaven and earth: ** By whom kings reign, and princes decree judgement," Prov. viii. 15. *• With him is terrible majesty, he rules and reigns over all, and who can say unto him, What doest thou ?" IV. True and faithful Ministers represent the Person of Jesus Christ 0 ! and what honour is this I They are employed in his stead, they are his deputies: He is the chief Ambassador, called therefore the " Messenger of the Covenant;" Mai. iii. 1, from him they receive their authority, y. ]Ministers come with a threefold embassy :—

1. Of peace.

2. Of Marriage.

3. Of heavenly commerce and trade, &c.

their prince from whom they come: they have usually respect according to the rank and quality of their master.

IV. An Ambassador appears according to the dignity of the person whom he represents, and whose place he supplies.

V. The excellency of the message Ambassadors are sent about, shows further the dignity of the officers. Now there are three sorts of embassies in the world:

1. Embassies of peace.

2. Embassies of Marriage.

3. State embassies, which respect trade and commerce, &c.

1. An Ambassador is welcome, when he comes from a prince about peace ; and that especially,

(1.) When he comes from one that is formidable, mighty in power, and whose aimies are irresistible; now to a poor, weak, and naked people, how welcome is his approach I

1. Christ's Ministers are welcome when they come with an embassy of peace ; and needs they must be so, if we consider these things following; (1.) These Ambassadors come from that great God that is dreadful in power, that if he speak but in his wrath, the earth trembles, whose armies are also ready; who offers not peace, because he cannot make war, or stands in need of our friendship, but merely from his great love wherewith he hath loved us, &c. What can sinners do to

withstand his power? Doth he fear their hostillity? Can they shoot their arrows as

high as heaven? If they strike at him, he makes their swords turn into their own bowels.

0 how gladly should these Ambassadors be received! Who would not tremble to think

of this God!

(2.) So a Minister'of Christ is welcome to poor sinners, who find the arrows of divine vengeance sticking in their very hearts, and the curse of God cleaveth to every foculty of their souls, who lie bleeding under his heavy anger.

(3.) Now the Ministers of the Gospel offer honourable and easy terms: God might require the perfect keeping of the whole law, he might demand satisfaction for all the wrongs and injuries we have done to his justice; but they offer terms of peace and pardon, upon the acknowledgment of sin, and laymg down our arms, and to hold no league or secret friendship with sin or Satan

3 I 2

(2.) An Ambassador b welcome, when he is sent to a people that have felt already the impression of his power, and are pining under the bleeding miseries of his anger.

(3) An Ambassdor is welcome, when the terms he offers are honourable and easy: not like the peace that Nahash offered to the men of Jabesh-Gilead, viz., that they should have every one his right eye thrust out, and lay it as a reproach to Israel.

MIXISTKRS COMP^UtED TO AMBASSADORS.

[book IV.

METAPHOR.

PARALLEL.

any longer, to take hold of Christ, and plead the atonement of his blood : " Believe oa the Lord Jesus, and thou shalt be saved."

(4.) An Ambassador is welcome, when he offers peace from a prince that is real to his word, and gives good security for the performance of what he promises.

2. Ambassadors sometimes offer an alliance, by marriage, between one state and another.

embass}' for trade, that there may be an open trade and commerce between such and such princes and states, &c.

(4.) Now God doth by his faithful Ministers give the greatest assurance imaginable of the performance of whatsoever he offers to poor sinners ; he hath past his word, nay, more, it is upon oath, Heb. vi.

2. And this is one great part of a Minister's embassy, he is sent to let sinners know what goodwill the God of heaven and earth bears to them, and that he is desirous to bestow his own dear Son, the heir of all things, in marriage upon them ; what favour and grace is this! Can sinners be so sottish, foolish, and ungrateful, as not readily to receive and embrace this offer ?

3. Sometimes, as we minded be 3. The Ministers of the Gospel come with

fore. Ambassadors come with an embassies for commerce; God is willing in Christ's

name, to trade with man again: for no sooner had Adam sinned, but a war was commenced, and all trade forbidden: but now through Christ there is a free trade opened again to heaven; convinced and repenting sinners may be stored with all things they need, as pardon, peace, union, and communion with God, and eternal life, even all the riches of grace and glory : " Ho every one that will.—Come, buy ;— and you that have no money, come, buy and eat; yea, come, buy wme and milk without money, and without price," Isa Iv. 1.

VI. So those who receive and show all due respects to Christ's faithful Ministers, honour Christ, whose deputies they are, and whose Person they represent. Few are so bold, as to say with that proud king, " Who is the Lord, that I should obey him ?" Exod. v. 2. Yet many dare say, Who is the Minister, that I should obey his message, or repent at his summons, or tremble at the words he speaks ?" What is he ? Do I not know him ? What is he better than us ? Shall I mind what he says ? A rush for his doctrine, &c. But let such read that word, " He that heareth you heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me," Luke x. 1*k VII. An Ambassador should VII. So Ministers must be holy men, that they

take heed he cast no indignity up- bring not themselves, and the dignity of their

function, into contempt. A wise, grave and gracious behaviour exceedingly becomes a Minister. Paul saith, he magnified his office. 0 then let others take heed they do not vilify and debase it. That which another man may do without much reproach, you cannot do, but it will be to your great blemish and dishonour, nay, and to the dishonour of Christ, and of his truth also.

VIII. So Ministers must see the work of their place and function. *' Tney are," saith Gurnal, '* called A'nbassadors, in regard of their duty, as well as dignity; where there is honour, there is 071H3, places of honour are places of trust. Many like well enough to hear the Minister's dignity ; with Diotrephes, they love pre-eminence, yet would willingly be excused the work that attends it. None have a greater trust reposed in theb* hands, than [Ministers ; it is iremendum onus, a weight that made the apostle tremble under it; "I was among you, (saith Paul,) with much fear and trembling." They have

VI. Those that honour an Ambassador, honour the prince that sent him ; but those that abase, slight, or despise him, do also despise the prince or state that sent hSm. We cannot despise this messenger, and yet honour his master, saith Mr. Gurnal.

on his office, by any base or unworthy practice; he should behave himself with all wisdom and gravity, and avoid all dirty and unseemly actions; for in so doing, he would bring much honour and renown not only to himself, but to his master also that sent him.

VIII. An Ambassador is to do his uttermost endeavour to negotiate and accomplish such mttters he is sent about; he must see to his chai-ge : for if the treaty of peace, or marriage, or embassy for commerce and trade, succeed not, the Ambassador is sure to be called to an account, how he hath discharged his place, &c.

BOOK IV.]

MINISTKRS COMPABEI) TO AMBASSADORS.

853

METAPHOR.

PABALLEL.

nothing to act contrary to, or derogate from his commission.

the charge of souls committed to them, one of which is more worth than all the world, no less than the price of hlood, the precious blood of Jesus Christ. To them is committed the Word of reconciliation. Hence they pray and beseech, and use all means imaginable to bring the souls of men to terms of peace and reconciliation with God, through Christ; they knowing the sad and dreadful effects, if they speed not in their embassy. ** Knowing the terror of the Lord, we persuade men." And in another place, " We pray you in Christ's stead, be you reconciled to God," 2 Cor. v. 11, 20. For if the treaty of peace between God and sinners doth not suceed, the Minister is sure to be called to an account how he discharged his trust in the business, &c.

IX. An Ambassador is to keep IX. So Ministers must see they keep close to the close to hb instructions; he is in Word of God; they had need to take their errand

well before they come into the pulpit, or assembly of God*s people. " I have received of the Lord, what I delivered unto you." They must speak nothing, require nothing, preach nothing, but what is according to the authority of God's Word, which is above the church, senates, general councils, or any authority whatsoever. These Ambassadors must act and do exactly according to their commission, &c,

X. An Ambassador must not X. So Ministers must be fitted with zeal, and only act according to his commis- act diligently in their places, or prosecute their

business vigorously; their hearts must be deeply engaged in their spiritual embassy. They are to preach with all fervency, as having the sense of Christ's honour, and the worth of immortal souls upon their hearts; and not only say, Thus and thus saith the Lord, and be satisfied to see people willing to give them the hearing. Though they may thank them for that civility, yet they must not quit them, unless they see they accept of the terms of peace and reconciUation, offered to them in Christ's name through the Gospel. They must show them the profit that will accrue to them, if they do comply ; and the danger, on the other hand, if they do refuse; and that it will be more tolerable for Sodom and Gomorrah in the day of judgment, thanforthem.

XI. So Ministers must not comply with Christ'^ enemies, or seek for reward from them, such as would betray his interest, whatever is offered them, " But as we are allowed of God to be put in trust with the Gospel, even so we speak, not as pleasing men, but God which trieth our hearts. For neither at any time used we flattering words, as ye know, nor a doak of covetousness, God is witness," 1 Thess. ii. 4, 5.

XII. So Ministers otght to seek the good and welfare of all the saints, and church of God, and help them by their counsel and prayers at all times; and not to weaken, but strengthen their hands, and protect them from the scorn, reproach, and oppression of the enemy, as much as lie thin them, &c.

XIII. So when God sees, that the messenger, and message he sends by his faithful Ministers, is slighted, and that sinners remain obstinate, after long patience, he calls home his Ministers, perhaps takes them away by death, and resolves to treat with that people or state no more, but contrariwise, to let out his wrath upon them, And

thus it faied with Israel of old. The Lord God of their fathers sent to them by his

sion, as to matter, but must deliver his message also with much zeal, and with all due respect had to his master or prince that sent him. He must not prosecute his business coldly ; or after he hath had audience, give himself to the pleasures of the court where he is resident, and mind his affairs no more, or not regard how his master's business succeeds. What answer will he be able to return ? Surely, if he should do thus he could not say, he had done the work of a faithful Ambassador, &c.

XI. It behoveth an Ambassador to be faithful in all things to his master s interest, and not to become a pensioner to a foreign prince: for such an one is utterly unworthy of such an honourable employment.

XII. An Ambasssador ought to seek the interest of his fellow-subjects, and show much love, care, and tenderness to them, so far as the interest of his prmce will bear ; and not to do any tiling to the spoiling of their trade, &c.

XIII. When a prince finds his Ambassadors cannot succeed in their business, but that all terms of peace are rejected, he calls them home, and then bloody wars commonly follow.

messenger rising early, and sending them, &c. But they mocked the messengers of* God, and despised his Word, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy," 2 Chron. xxxvi. 15.16.

INFERENCES.

I. This shows what great dignity God hath conferred upon his faithful Ministers ; and this title should procure an honourable esteem of them in the hearts of all persons to whom they are sent. And this is more necessary to the good success of their message, than is generally thought; though it is evident, whi^t Ministers speak upon this subject is misconstrued, as if they herein rather sought themselves, than to befriend the Gospel, or advance the honour of their Master. Men are ready to interpret it as a fruit of their pride, and an affectation they have of some outward grandeur, and wordly pomp, which they design to gain by such a magnificent title. The apostle himself was sensible of this and yet would not desist to magnify his office; and therefore saith he, " Let men so ae-count of us, as ministers of Chnst, and stewards of the mysteries of God, and that they should judge nothing before the time," 1 Cor. iv. 1, 5.

Object. But some may say, If God will use Amassadors to treat with sinners, why doth he not use angels ? &c.

Answ. 1. The Apostle answers this: " We have this treasure in earthen vesssels, that the excellency of the power may be of God, and not of us," 2 Cor. iv. 7.

2. Ministers being men, have the advantage many ways above angels for this work, (1.) They are more concerned themselves in the message they bring, than angels are. What greater argument for a man's care than his own interest! (2.) They have a more deep sense arising in their hearts, upon the account of the temptations they are subject to, &c. (3.) The sufferings which ministers meet with for the Gospel's sake, are of great advantage to their brethren; had angels been the Ambassadors, they could not have sealed to the truth of their doctrine with their blood, they cannot die, &c. (4.) Besides the presence of angels might terrify and affrighten us, their glory is so great, &e.

n. This shows, that Ministers have a special commission. ** How shall they preach except they are sent ?" Bom. x. 15. They must have a lawful call to this office, as Ambassadors have.

in. Let poor sinners from hence be persuaded to hearken to them, and carefully re* ceive the message Ministers bring from the great God, and accept of terms of peace, and close in with Jesus Christ.

lY. It shows the wonderful love of God, and the great care he hath of men's souls.

y. It shows what an intolerable affront is offered to the Majesty of heaven by those that abuse or deride the ministers of the Gospel; and much greater, by them that persecute and imprison them for delivering their message. Paul was an Ambassador in bonds, &c

YI. It shows the weight and importance of the preacher's message; it is not a slight or sleeveless errand they come about. " I set before you this day life and death,*' Deut. xxx. 15—"Hear, and your souls shall live." " He that believeth not, the wrath of God abideth on him," John iii. 36. " Go into all the world, and preach the Gospel to every creature. He that believeth, and is baptized, shall be saved; but he that believeth not, shall be damned," Mark xvi. 15, 16.

MINISTERS COMPARED TO RULERS.

'^ Remember them which have the rule over you, who have spoken unto you the Word of God,'

&c, Heb. xiii. 7.

Ministers of the Gospel are Rulers or governors, &c.

METAPHOR. PARALLrX.

I. Rulers are men in high place, I. So Ministers are the chief of God's people,

endued with power and authority such as liave great i^ower committed ti) them, as

over others; it is a name of the deputies and ambassadors of Christ, dignity.

BOOK IV.]

MINISTERS COMPARED TO liULKRS.

855

METAPHOR.

II. Rulers or governors have a law, by which they ought to rule and govern in all tilings.

III. It is an evil thing, and justly reproveable in Rulers, to exceed the limits and bounds of the law by which they are to rule, and govern; or to carry things according to their own wills and lusts, not regarding the fundamental laws of the land where they live.

IV. Rulers, in some places, are chosen by the people whom they govern; it is the people's privilege to choose their magistrates.

PARALLEL.

II. So Ministers are to rule the house and Church of God by the rule of God's word.

III. So it is an abominable evil in Ministers, to rule according to their own wills, violating the kw of God. Ministers may exceed their due bounds, and be arbitrary, and tyrannize over the people in things spiritual, as well as civil Rulers or magistrates in things temporal.

V. Rulers ought to be vnse men, men fearing God. See Jethro's counsel to Moses, " Thou shalt provide out of all the people, able men, such as fear God, men of truth, hating covetousness," &c., Exod. xvii. 21. " The God of Israel said, the Rock of Israel spake unto me, he that ruleth over men must be just, niling in the fear of God," 2 Sam. xxii. 3. What a sore rebuke doth God give covetous Rulers by the prophet! " Her princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy, to get dishonest gain," Ezek. xxii. 27.

rV. So Ministers ought to be diosen by the Church; it is the privilege of the people to choose their own pastors, and other officers, according to the qualifications laid down by the Spirit of God. 1 Tim. iii. 1,2,3, " Wherefore, brethren, look ye out among yourselves," &c. Acts vi. 3.

V. So Ministers ought to be men wise, holy, and of a blameless conversation, such as arc given to hospitality, and not greedy of filthy lucre, 1 Tim. iii. 2, 3. It is an odious thing to see a Minister covetous, who is required to open the nature of, and preach against that sin, as well as all others, and ought to live accordingly. How can he preach against that sin he is guilty of himself ? or, if he doth, what good eflect can he think it will have upon other men's hearts, when the word reflects back upon himself, as it were, "Physician heal thyself 1" Paul could say in the truth of his heart to the saints, it is not yours, but you, I seek. This was the beastly sin which God so loathed in the prophets and Rulers of Israel: " You are greedy dogs, which can never have enough, that cannot understand ; they aU look tx) their own way, every one for his gain from his quarter:" Isa.lvi. 11, compared with that of Micah iii. 11, " The heads thereof" speakmg of Zion "judge for reward, and the priests teach for hire, and the prophets divine for money; yet will they lean upon the Lord, and say, is not the Lord amongst us?"

VI. Faithful Rulers are a great VI. So Ministers, faithful and able Ministers, blessing to a people, and ought to are no small blessing, and sign of God's favour

to a people; yea, great benefit we receive by them in many respects, as might be shown : they feed, guide, counsel, and pray for us, as well as rule and govern us ; and therefore tlie} ought to be with all readiness obeyed : " Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give an account," &c. Heb. xiii. 17. And to speak evil of Ministers, is to despise their high and holy function ; it is a God-provoking evil. There were some in the apostle's times, wlio were crept into the Church, who like Korah, speak against the dignity and power of the apostles and Ministers of Christ, who in a sense are said to be the foundation of God's people, whom the apostle characterized, and shows what their end is like to be : " Who were presumptuous, self-willed, and were not afraid to speak evil of dignities." Their hearts rose against the servants of God, for exercising authority in Christ's name, which is given to them. What said Korah ? " All the Lord's people are holy," &c., as if he should have said, is this Moses more than others ? but we see what became of him, Numb. xvi.

be cheerfully obeyed, reverenced, and submitted to. It is a great sin to speak evil of dignities, or despise dominions: ** Let every soul be subject to the higher powers," &c. Rom. xiii. 1. " Submit yourselves to every ordinance of mao for the Lord's sake, whether it be to the king, PaaiXti of/3aot>ir,afoundation, andxoof, the people, the foundation of a people, as supreme, or unto governors," &c. 1 Pet. ii. 13, 14.

MIKISTERS COMPAUKD TO IIULEE8.

[book IV.

METAPHOR.

VII. Some Hulers, or chief magistrates, do not, cannot pass any act or law, such is the nature and constitution of the government where they live, without the people; no law can be made, but with the assent and consent of the people, in their representatives in parliament, as it is here in the English nation.

VIII. Balers should rule their people in love, showing all tenderness and bowels to the disobedient, like tender-hearted fathers, unless it be towards those that are notorious criminals.

IX. Rulers, that mle well, are worthy of double honour.

X. Rulers are very needful: there is a great necessity in all societies and communities of men, of government, and Rulers. What is a nation, city, or &mily, without rule. Rulers, or government, but disorder and confusion ?

PARALLEL.

VII. So Christ's Ministers, or pastors, or Churches, cannot, by vu'tue of any authority given by the Lord Jesus, pass any act, either for the receiving in, or casting out of members, &c., without their brethren, &c. They must have tlie assent and consent of the Church. Many reasons might be given for it, wliicli I shall omit. " If he neglect to hear the Church, let him be unto thee as an heathen man, or publican," Matt, xvili. 17.

VIII. So should Ministers labour to act in their places towards the sainis in love, and to show all tenderness and meekness, with compassion, to such who through weakness transgress; [see Fathers] and not to be severe to any, unless obstinate and capital offenders; on such justice ought to be executed.

IX. So faithful and laborious Mmisters, that mle God's house well, ought to be greatly respected :" Let the elders that rule well, be counted worthy of double honour," 1 Tim. v. 17.

X. The need there is of Rulers in God's Church is very great, God being a God of order, and not of confusion, in all the Churches of the saints. The necessity of them appears, by considering the nature of divers of the metaphors we have opened concerning them. What would become of a flock of sheep, if they had no shepherd, &c.

METAPHOR.

DISPARITY.

I. Rulers, or earthly governors, are commonly noblemen, men of great name, clothed with outward glory and grandeur.

II. Many earthly rulers are lords, and lord it over their brethren.

I. Christ's true [Ministers are of little or no esteem in the eyes of the men of the world; they are commonly accounted base, low, and contemptible, &c, *' Ye see youi* calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called: but God

hath chosen the foolish things of the world, to confound the wise ; and God hatli chosen the weak things of the world to confound the things that are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things that are not, to bring to nought things that are; that no flesh should glory in his presence," 1 Cor. i. 26—29.

II. But Christ's Ministers are contented to be servants. Even as their Lord and Master came not to be ministered unto, but to minister, and was on earth as him that served: so his Ministers must

not assume the title of lords, nor must they lord it over God's people: " Neither as being lords over God's heritage, but bemg ensamples to the flock," 1 Pet. v. 3.

INFERENCES.

First: And now to conclude with this head, from the whole we may infer these particulars following:—

1. That a true Minister of Christ, is one that is truly converted, a gracious, holy, and smcere person, one that hath the experience of the real work of God upon his own heart.

2. A member of a true constituted Church, i. e., a community of godly Ciiristians; that have given up themselves in a solemn covenant, in the fear of God, to walk in fellowship and communion together, according to the rule of the Gospel; amongst whom the word of God is truly preached, and the ordinances duly and in a richt manner administered. • ^

3. That he ought to be chosen by the Church, according to the direction left by the apostle, 1 Tim. iii. 1—6, Titus i. 5—9.

4. That he ought to be a discreet person, endued with considerable gifts and abilities by the Holy Ghost.

5. If ctJled to be a pastor or elder, he ought to be ordained by the laying on of hands of the presbjrtery, or eldership, 1 Tim. iv. 14.

6. That he ought to be very laborious, and give himself wholly to the work of the ministry, making the word of God in all things his rule.

7. That he ought to have a comfortable maintenance allowed him by the Church, to which he belongs, if they are able to do it. That this is their due by divine right, though not a forced maintenance, otherwise than love to God, his truth, and people, whose duty forceth them to allow their Ministers a competency.

Secondly, we may infer, that the w^rk of a Minister of Christ is not easy, but contrariwise, a very hard and difficult work. ** Who is sufficient for these things?" 2 Cor. ii. 16. So hard, that many of Christ's servants of old undertook it with much trembling, which made them cry out, " Send by whom thou wilt send," &c., Exod. iv. 13, Jer. xx. 9. So hard, that a saint with all his natural parts is not sufficient for it; nay, a saint with all his acquired jparts is not sufficient for it; nay, I may say, a saint with all his spiritual gifts, graces, and endowments, without fresh supplies of new strength, is not sufficient for it.

Thirdly; it informs us wherein the difficulty of the Minister's work dotb lie; and that 1: In respect of themselves who are employed in it. (1.) They are but men; " Son of man, I have made thee a watchman," Ezek. iii. 17; and they commonly none of the wisest and most learned in the esteem of the world neither, 1 Cor. i. 27. (2.) Man at the best is a dark sighted creature. We know but in part, 1 Cor. xiii. 9. (3.) Man at best is attended with weakness, and carries a body of sin and death about with him. (4.) Man at best hath but small skill, and short experience. (5.) Man at best is subject to great discouragements, and liable to temptations.

2. In respect to the work itself, a Ministers employment is very hard and difficult. (1.) It is a mysterious work ; what mysteries are greater than those a Minister is to study and dive into? "Without controversy, great is the mystery of godliness," &c., 1 Tim. iii. 16. (2.) It is difficult, in that it calls for the greatest care and exactness imaginable; add not to his word, &c. (3.) In that it calls for the strength of his whole sod. (4.) In that it is a work that consisteth of divers parts; there are many things in which a Minister ought to be well instructed, as appears by what hath been said. (5.) In that it is a work which calls for much diligence; a slothful or idle person is not fit to be a Minister. It is a work that must be followed continually; " Preach the word, be instant in season, out of season, reprove, exhort, with all long suffering and doctrine."

3. It is a difficult work, in respect of the opposition that is made against them, or from those grand obstructions they meet with; 1. From their own hearts; 2. From sin; 3. From Satan; 4. From the world. (1.) By leproaches and contradictions of the ungodly; (2.) By heretics, and false teachers; (3.) From persecutors, &c.

Fourthly; We may infer from what hath been said in opening these metaphors, that Gospel ministration is of absolute necessity.

1. Because God hath ordained preaching as the ordinary means for the conversion of sinners; ** Faith cometh by hearing, and hearing by the word of God," Kom. x. 17.

2. God hath gifted, and graciously endowed some men, on purpose for this work.

3. He hath given plain directions to his people, how and whom to choose and ordain, &c.

4. The necessity further appears, by considering the nature of the similes and metaphors we have opened. Sinners are in arms against God; and these are his ambassadors. by whom he treats, and offers terms of peace to them. Christ designs to espouse sinners to himself, and these are his spokesmen, by whom he affects this glorious enterprize.

Fifthly; It shows also, that the Minister's function is a most noble and honourable employment; and that all due respect, esteem, and obedience ought to be given to them.

Sixthly; We infer, that many who pretend themselves to be Ciirist's tnxe Ministers, are none of his Ministers, but rather a shame and reproach to that venerable name, work, and office.

Seventhly; Let us learn from hence to bless God, that we have so many able and

FALSE TEACHERS COMPAUED TO WOL\ES.

[book IV.

worthy Ministers of Christ in our land. 0 let us pray for them, and desire God to send more of these labourers into his harvest. " Pray ye the Lord of the harvest," &c.

Eighthly; It sharply reproves many churches and professors, for the great neglect of their duties towards their Ministers. What a day do we live in ! How is Christ's interest. Ministers, and poor saints, forgotten, slighted, and neglected! 0 that God would raise up some to " cry aloud, and spare not, but lift up their voice like a trumpet, to show God's people their transgressions, and the house of Jacob their sins!"

FALSE TEACHERS COMPARED TO WOLVES.

" / know that after my departure shall grievous Wolves enter in among you, not sparing the flock," &c.. Acts xx. 2d.

A Wolf is in Hebrew Zeeb, Gen. xlix., in Chaldee, Deeba, and Deba: the Arabians call in him Zebah; the Greeks, Lycos, and Lagos, and Lyeania, and Lycos, among some of the Arabian writers, is borrowed from them, as Munster hath noted in his Lexicon of three Languages! The Italians call it Lupo: in French, Loup; in Spain, Lobo; in Germany, Valff; in English, Wolf.

The common epithets of this beast, amongst several authors,* are these, sour, wild, fierce, bold, greedy, wary, swift, bloody, hard, degenerate, gluttonous, hungry, fitsh-eater, famishing, harmful, cruel, furious, insatiable, treacherous, martial, ravenous, nightly, &c.

There are five sorts of Wolves. The first is called Toxenter, a stvift Wolf; the second kind are called Harpages; and these, saith my author, are the greatest raveners, to which, saith Topsell, our Saviour alludes. Matt. vii. 15. The third sort are called Lupus Aureus, a golden Wolf, by reason of his colour; the fourth, Acmone: the fifth, Ictinus, " 1 know, that after my departure shall grievous Wolves," &c. Not Wolves only, but grievous Wolves, such as are called by some ofayts, snatchers, or ravening Wolves.

Note. Some False Teachers may fitly be compared to Wolves, to ravenmg Wolves.

METAPHOB.

I. A WoLf is a cruel and devouring beast; he is not contented to kill to fill his belly, but will spoil and destroy a whole flock, &c. f

II. Wolves are not only cruel, but subtle and very crafty, also watching the fittest time to seize upon their prey. They will silently approach the sheep-fold, to see whether the dogs be asleep, or the shepherd wanting; when he is careless or negligent of his flock, then comes the Wolf to destroy, and suck the blood of the poor sheep. Those beasts that have horns, he comelh upon at their tails, lest by their horns they prove too hard for him. They will, after they have made great slaughter, to bide their villany, wash their bloody mouths, &c.

PABALLEL.

I. So some False Teachers are very cruel and bloody, destroying multitudes of souls; it is not one or two, but the whole Church of God they strive to devour; hence said ** not to spare the flock," Acts XX. 29.

II. So some False Teachers are very crafty, and subtle to deceive, and prey upon the souls of men. They privily bring in damnable heresies, in a sly manner they seek to insinuate themselves into a good opinion of men, and with wretched hypocrisy and sophistry counterfeit much purity, humility and angehcal sanctity, boasting of peculiar illuminations, and communion with God, &c. And therefore they are said to " come in sheep's clothing,but inwardly are ravening Wolves," Matt. vii. 15. By good words, and fair speeches, they are said to deceive the hearts of the simple, Rom. xvi. 1 S. None have pretended to more seeming zeal, and outward holiness, than some vile and notorious heretics; to put off theur counterfeit coin, they are content to mix it with some good silver. Were it not for their outward showof piety and hoh-

* Elianus, Getuer, TopteH.

t TopteU, p. 571, 578,

HETAPUOIt. PARALLEL.

ness, they could never do that hurt to the Church of God, and men's souls. Hence the apostle cautions the saints, '* to be no more children tossed about with every wind of doctrine, by the slight of men, and cunning craftiness, whereby they lie in wait to deceive," Eph. iv. 14.

III. Wolves, naturalists tell us, III. So Romish Wolves, and other False-keep close in their dens or lurk- Teachers, and vile heretics, whilst the light of ing places in the day-time, and God's word shines freely and gloriously fortii in a about even-tide secretly come out, nation, keep close, and do as it were hide them-seeking their prey. Moreover, it is selves: but if once it seems to look like even-tide said, they will learn those tones with a people, as at this very time it doth with that the shepherds use; nay, and poor England, then out come these cruel, raven-that some shepherds have them- ing Wolves, and adventure publicly to read mass, selves being so deceived by them, and contend for their most notorious and execrable that they have taken their tone for heresies, and cursed fopperies. Many deceivers a man's voice, and as if some man also there are in the world, who labour to get the had called them ; by which means very words and tones, as I may say, of Christ's they have gone forth, and have true mmisters, insomuch that some good men, nay, been devoured by wolves.* Teachers themselves, have been beguiled by them;

and it is no marvel, for Satan himself is transformed into an angel of light, 2 Cor. xi. 14, therefore It is no great thing, if his ministers also be transformed, and appear as the ministers of righteousness, &c.

INFERENCES.

Let us learn from hence to take heed of False Teachers, and inquire into their inward parts; labour to search thoroughly into their doctrine, and not to be deceived with the outward show of holiness in their lives; for they come, remember, " in sheep's clothing, but inwardly are ravening Wolves."

FALSE TEACHERS COMPARED TO FOXES.

** Take us the Foxes, the Uttle Foxes,'' &c., Cant. ii. 15.

Most expositors understand, by these Foxes, these little Foxes, the Holy Ghost means False Teachers, who may be compared to Foxes in these respects following.

PARALLELS.

I. The Fox is subtle and crafty, so you have heard, are False Teachers.

II. The Fox is not only crafty, but cruel to harmless creatures; so are False Teachers to the souls of men.

III. Foxes invade in the night-time, like wolves, &c. So do deceivers, whikt ministers sleep, or are secure, or neglect their watch.

IV. Foxes are great spoilers of vineyards: so False Teachers do great hurt to the Church of God.

V. Foxes never go strait forward, but by crooked windings, &c.; so False Teachers never keep to tlie plain letter, and express meaning of the Word of God, but have their shifts and evasions, and unnatural inferences, whereby they seek to defend their evil doctrine, &c.

VI. Foxes are often taken by traps that are laid for them, &c. So are False Teachers often found out and discovered by the true ministers of Christ: ** But these, as natural brute beasts, were made to be taken and destroyed," 2 Pet. ii, 12.

[See more of Foxes under the head metaphors concerning Wicked Men, and persecutors.]

* Dr. Frantzm,

FALSE TEACHERS COMPARED TO WELLS WITHOUT

WATER.

" These are Wells without Water,'' &c., 2 Pet. ii. 17.

False Teachers are in this place compared to Wells without Water.

PARALLEL S.

I. A Well is a fit receptacle for Water, and it is expected Water should be therein ; but if it be empty, it greatly deceives and disappoints them that come to flraw Water out of it: so ministers should be stored with much grace and heavenly doctrine, &c. But those who come to a Fake Teacher, to receive instruction and comfort for their souls, are grievously deceived.

IL A Well that hath no good Water in it, may notwithstanding have much dirt and filth, and some foul and stirJcing Water: so False Teachers, though they are empty and barren of good doctrine, yet it may be they have much corrupt, detestable, and abominable filth of false doctrine, error, and heresy in them, which foolish ones are greedy of, draw out, and take down, to the poisoning and utter ruin of their souls.

FALSE TEACHERS COMPARED TO CLOUDS WITHOUT

RAIN.

«

«

These are wells without water. Clouds that are carried with a tempest, to whom the ni^

of darkness is reserved for ever'' 2 Pet. ii. 17.

Clouds they are without Rain, carried about of winds,'^ &c., Jude 12.

As False Teachers are compared to " Wells without Water,'* so likewise they are to " Clouds without Rain, carried with a tempest," &c.

PARALLELS.

I. Some Clouds seem as if they had much Water or Rain in them, though empty: so some False Teachers do seem very like the true and faithful servants and ministers of Christ; they in outward show appear devout, and talk hke saints, pretending to much humility and godliness, as if they were the very men that God had appointed to dispense his word, and heavenly truth; but alas! they are but mere empty Clouds, being only filled with airy and unprofitable notions. Some Clouds, as Pliny observes, are nothing else but mere empty vapours, and these are often carried very swiftly with the wind: so False Teachers are carried away as empty vapours, with the wind of delusion or false docti ine.

II. Clouds prevent or hinder mortals from beholding the glorious shining of the sun, and tend greatly to darken the heavens, so False Teachers obstruct, iu a great measure, the glorious Gospel in its light and splendour, from shining upon the souls of men, and tend to darken the blessed light of divine truths, in a nation where they abound, and are countenanced.

FALSE TEACHERS COMPARED TO DECEIVERS.

*' For many Deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh; this is a deceiver, and an antichrist," 2 John 7.

Deceiver, or one that causeth to err, is by the Greeks called, a despiser; by the Chaldee, a mocker; ^latt. xxvii. 63, akoivot, a notable cozener, imposter. Ainsworth. See Leigh*s Crit. Sacr., seduced, and seducing others: such our Saviour and his apostles were reputed, but falsely; others are truly so called, who deal fraudulently and false-heartodly with God, men, and then: own hearts.

DECEIVER. PARALLEL.

I. A Deceiver, or cunning im I. False Teachers, who are cunning to poster, hath many ways whereby he deceive, have many ways to delude poor crea-secretly, and with much craftiness tures: as, (1.) They commonly pretend much seeks to trepan and heguile his neigh pity and compassion to the souls of men, and hour: as (1.) He will pretend him hereby they endeavour to win themselves into self to be a special friend, and so their affections; and when once a person har-insinuate into a man's affection. (2.) hours a good opinion of them, their work is half He strives to find out the disposition done. (2.) They seek to find out what parts they of the person he intends to cheat, have, and what principles they hold, with whom (3.) He will, the better to accom they converse ; for if they perceive they are men plish his design, change his name, and women well rooted and grounded in the or-and pretend himself some worthy thodox faith, and able to defend the truth, they and noble person, and of some have little hopes of prevailing; but if they find eminent family. (4.) He will that they are persons of a weak judgment, and watch the fittest opportunity to mind more abundantly the conversation of men, effect his enterprise. (5.) He will than what doctrine they hold, or do more mind sometimes put a vizard on his face, and regard the circumstances of religion, than and often change his habit, that he the grand fundamentals thereof; they will pursue may deceive the more securely. (6.) such close. (3.) They do always change their And if he is in danger to be taken, names; for if their names were known, they he will exclaim against the Deceiver, could not beguile so many: were error, false and cry out, stop thief, &c. doctrine, blasphemy, heresy, wolves in sheep's

clothing, foxes, cunning serpents. Deceivers, &c., but writ upon their foreheads, most people would be afraid of them ; but they contrariwise, call themselves Christ's ministei*s, witnesses of Jesus, friends of truth, the Lamb's followers, &c. Also it is common with them to pretend themselves to be the orthodox men, sons of the church, of the holy church, of the catliolic church, masters in Israel, guides of the blind, &c. (4.) They study to find out the fittest season and opportunity to accomplish their design, and hellish purpose, viz., they watch for such a time, when the professors of the Gospel and truths of Jesus begin to decline in their zeal, and to lose much of the power of godliness, and seem to make a mighty stu* about the form thereof, and are much divided among themselves; when iniquity doth abound, and the love of many waxeth cold; in a word, when men begin to grow secure, or the true shepherd is oft' of his watch, then those wolves and Deceivers get abroad, and, like that wicked enemy, sow theur tares of error and delusion. (5.) The Jesuits, those crafty Deceivers, have often appeared in a disguise externally, and do usually change their garbs, &c. Sometimes they are holders-forth in a Quaker's meeting; at other times they will counterfeit themselves to be lawyers: sometimes they will take on them the habit of priests, sometimes merchants, sometimes shoemakers, in short any thing. And all this, that they may the more securely carry on their wicked designs and purposes to pervert poor souls, &c. (6.) And lastly; when these False Teachers and Deceivers begin to fear they shall be discovered, and perceive there is a cry raised against them, and that they are closely pursued, and in danger to be taken, then, to save themselves, they cry out against others. None are more ready to exclaim against False Teachers and Deceivers than they, endeavouring to cast all the infamy and black aspersions imaginable upon the true and faithful ministers of the Gospel, loading them with all the foulest calumnies they can devise, that they themselves may in the meanwhile pass the better for true men, and be the less suspected. Thus those blind guides in Israel served our Saviour himself: " Some said, he is a good man ; others said nay, but he deceiveth the people."—** Say we not well, that thou art a •"^'amaritan, and hast a devil ?" John vii. 12, and viii. 48. " Sir we remember that the Deceiver said, whilst he was yet alive, after three days I will rise again," Matt, xxvii. 63. And thus they exclaimed against the apostles ; Paul was called a mover of sedition; and by False Teachers he with others were called Deceivers : " As Deceivers, and yet true,'*' &c.—" After that way which they call heresy, so worship I the God of my fathers," Acts xxiv. 14.

II. Some Deceivers have been II. So the Pope, and his hierarchy, those cursed notorious in the horrid practice Deceivers in the Romish church, have been no-of beguiling others; they have torious in the hellish trade of beguiling the

THE CHUBCH OF ROME,

[hook IV.

METAPHOB.

been such craft-masters at it, that they have deceived multitudes ; and not only the common sort of people, but divers great men and princes have been cheated by them.

III. Some Deceivers have so far prevailed, that they have utterly ruined whole families, cheating people of their best and chiefest treasure.

souls, which are of more worth than all

IV. Grand imposters, old cheats, and Deceivers, it is observed, rarely reform their hellish lives, and become true men, but grow worse and worse, till justice seizes them.

V. The end of cheaters and impostors, we see, oft-times is sad. If he be a notorious offender, and be taken, he dies without mercy.

PARALLEL.

souls of men. How many millions have they deceived ! 0 the multitudes they have led blindfold to hell! The kings of the earth have been beguiled by her, and the inhabitants of the earth have been made drunk, and bewitched with the wine of her fornication.

III. So False Teachers have sometimes so wonderfully prevailed, that they have utterly corrupted, ruined, and undone, by their fdlse doctrine, many nations, cities, towns, and families, cheating them of the truth of Christ, and his blessed ordinances ; and not only so, but thereby also of their the world. Matt. xvi. 26.

IV. So False Teachers, heretics, and seducers, seldom or never are recovered, and brought back by unfeigned repentance, to the true church of God: and therefore the apostle Paul saith, " Evil men and seducers, shall wax worse and worse, deceiving and being deceived,*' &c., 2 Tim. iii. 13.

V. So the last end of false teachers and heretics will be sad and miserable: they are said to ** Bring upon themselves swift destruction." " The beast, and false prophet shall be cast alive into the lake of fire, burning with brimstone," &c., 2 Pet. ii. 1, Rev. xix. 20.

THE CHURCH OF ROME, MYSTERY BABYLON.

(<

«

And there followed another angel, saying, Babylon is fallen, is fallen, the great city, because

she made all nations drink of the wine of the wrath of her fornication,'^ Rev. xiv. 8. And great Babylon came in remembrance before God, to give unto her the cup of the wine

of the fierceness of his wrath," Rev. xvi. 19. And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT,

THE MOTHER OF HARLOTS, (or fornications,) AND ABOMINATIONS OF

THE EARTH," R«v. xvii. 5. " And after these things, I saw another angel come down from heaven, — And he cried

mightily with a strong voice, saying. Babylon the great is fallen, it fallen, and is become

the habitation of devils, and the hold of every unclean spirit, and a cage of every unclean

and hateful bird," ^c, Rev. xviii. 1, 2.

In the handling of this great subject, it seems needful to give an account of the various opinions, that have, more or less, presented themselves to the world about it, which may be reduced to these four following heads.

I. That it is Jerusalem ; and that for two reasons:

1. Because the man of sin, or last beast, that is to head this Babylon, is set forth by St. Paul, " To sit in the temple of God, showing himself to be a god," 2 Thess. ii. 4.

2. Because this city where the beast reigns, and shall slay the witnesses," is spiritually called Sodom and Egypt, where our Lord was crucified," Rev. xi. 8.

II. That it is the Turkish empire, or power of the Saracens; which Mr. Mede somewhat touches, and in a brief way most learnedly argues against, in his third book, page 644,645.

III. That it is indeed Rome, Uie seat of the fourth or last empire, but Rome in its heathen state, under the idolatrous and persecuting emperors: so the Rhemists would have it, if there be a necessity to fix upon Rome to be this Apocalyptical, or Mystery Babylon. For this opinion the present Romanists have no better advocate than Dr. Ham-

mend who hath done very worthily at other turns. See his Annotations upon the 17th chapter of the Apocalypse.

IV. That it is the present power and church of Rome, who under pretence of the most high and ecclesiastical jurisdiction, doth influence and govern the secular power and ctate of kingdoms. Of this last opinion were the ancient Waldenses, who felt the bloody power of Home, venting itself in most horrid and barbarous cruelties against them, and that for a long series of time, as appears by our most authentic, ancient, and modern writers, who give a very ample account of ihe great persecution of Christians, for many hundred years last past, in all part3 of the Christian world ; where they have had power. To which opinion of the Waldenses most of our modern Protestant divines agree, of which we shall mention only Cartwright, Fulk, the worthily admired and learned Mede, not forgetting famous Du Moulin of France ; as may be seen in their works at large.

But because we will not take things upon trust, nor refer the reader to many quotations, which he may want books and time to satisfy himself about; it appears needful, that we remove the objections with as much brevity as possible, before we state the Meta* phor, and run the parallel.

Now that Babylon in all these new Testament texts cannot be fairly applied to Jerusalem, the Turks, and Saracens, nor terminate in the heathenish state of Home, we offer these following considerations or arguments :—

I. It cannot be meant the city Jerusalem :

1. Because Jerusalem did not reign over the kings of the earth in St. John's time, when he saw this vision, and wrote the Revelation, which this city Babylon is expressly said to do ; " And the woman which thou sawest, is that great city which reigueth over the kings of the earth,'* Rev. xvii. 18. Jerusalem having been not only under captivity divers times before, but was then entirely under the power of the Roman yoke, as the whole history of the Gospel doth confirm, and themselves did most plainly confess: *' We have no king but Cesar," John xix. 15.

2. Jerusalem was never in so high esteem with the beast, as to be capable to ride as queen regent upon him, as this woman, whore, or city is said to do ; '* And the Angel said unto me. Wherefore didst thou marvel ? I will tell thee the mystery of the woman, and the beast that carrieth her, which hath the seven heads, end ten horns," Rev. xvii. 7, compared with ver. 3, "Sohe carried me away in the Spirit into the wilderness, and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns."—For by the woman sitting, and beast carrying, is undoubtedly signified, influence, power, and dominion, which Jerusalem was far remote from, not only under the Roman monarchy, but also under the three kingdoms that went before it, viz., the Babylonian, Grecian, and Persian ; as might be largely illustrated both out of sacred and human history.

3. Jerusalem did not sit upon many waters, which is interpreted to be people, nations, and tongues ; that is, liad not command or dominion over them, as this woman, whore, or city is said to have: " And he saith, the waters which thou sawest, where the whore sit-teth, are peoples, and multitudes, and nations, and tongues," Rev. xvii. 15. The whole land of Judea being under the tribute to the Roman government at that time: Lukeii. 1. ** And it came to pass in those days, that there went out a decree from Csesor Augustus, that all the world should be taxed;" and particularly, Galilee, Nazareth, Judea, and the city of David, called Bethelem, ver. 4.

4. Jerusalem was not capable to enchant and bewitch all the nations round about her, either by her religion and doctrine, or by great gifts and rewards.

(1.) Because the Roman power kept her under, and much in awe, on the one hand not owning nor subscribing to her reUgion.

(2.) The Christian doctrine and religion blocked up her way, on the other hand that she could not extend her influence to either neighbouring, or remote nations, as this woman, whore, or city, is said to do: ** For thy merchants were the great men of the earth ; for by thy sorceries were all nations deceived," Rev. xviii. 23.

5. Jerusalem, though she were guilty of much blood, from the beginning of her excellency and glory, in Solomon's time killing prophets, even all that were sent unto her, nmrdered John Baptist, and our Lord and Saviour, as also the blessed martyr, St. Stephen: yet in her could not be found that great mass of blood that was shed, and my-

• riads of Cliristian saints that have been barbarously murdered, by massacre, and public martyrdom, since they were ruined and destroyed by Titus Vespasian, whicli we find positively charged upon this city r»aI)ylon : '* And I saw the woman drunk with the blood of Saints, and with the blood of the ^lartps of Jesus, and I wondered with great admiration ;" as indeed well he might, as shall be shown. " And in her wfis found the blood of prophets, and of saints, and of all that were slain upon the earth; that is, since the destruction of Jerusalem, Rev. xvii. 6, and xviii. 24.

6. And lastly ; not to multiply more upon this head, though Jerusalem was fearfully destroyed, as the history of Josephus shows ; yet shall she rise again, be built upon her own heap, be replenished with her own children, wliich this city Babylon under consideration shall never be, after this catastrophe which John saw visionally coming upon it: ** And a mighty angel took up a stone, like a great mill-stone, and cast it into the sea, saying. Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all," Rev. xviii. 21.

II. It cannot be the Turks and Saracens, for two reasons offered by the learned Mede, lib. iii. p. 643.

1. Because though they did arise to great power, in the world, yet they had not their seat in that great city, which in St. John s time reigned over the Icings of the earth, which this Babylon is expressly said to have, Rev. xvii. 18.

2. That they did not rise by apostacy from the Christian religion, which this Babylon with her head, the man of sin, did; for, as this worthy author saith, the Turk, whatever he be, could be no apostate, because he was of a nation that never was Christian.

To which we shall add something for the clearing of this head, that we may discharge that debt we owe to God, to the Church, and the world.

3. It cannot be the Turks, because they are not strangely and wonderfully mysterious, which this Babylon is said to be : ** And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT. THE MOTHER OF HARLOTS AND ABOMI-NATIONS OF THE EARTH. And the angel said unto me, Wherefore didst thou marvel ? I will tell thee the mystery of the woman, and the beast which carrieth her, which hath seven heads, and ten horns," Rev. xvii. 5 7.

What special Mystery hath showed itself to the world from the Turks and Saracens, more than from other common empires or kingdoms, that is matter of admiration to the wisest of men ? Is it matter of wonder, that the Turks do own but one true, and most high God ? Is it a matter of wonder, that they do own Jesus Christ to be a prophet, and a good man? Is it a matter of highest wonder, that they prefer Mahomet above Jesus? Is it matter of wonder, that they appear true to their contracts, in matter^of civil commerce ? Is it matter of highest wonder, for them to endeavour to keep what dominion they have, and to enlarge it, to make slaves and prizes of those enemies they take prisoners ? We say, in none of these things is there any high mystery, or matters of greatest wonder, being thmgs common to all places and kingdoms invested with power : For,

(1.) Did not the great king of literal Babylon own the only true God, yet still held the Church in captivity ?

(2.1 Did not Israel own the same, and kept their idols, after their revolt from Judah ?

(3.) Did not Judah prefer Moses above and before Christ, and at that tim.e when Christ was personally amongst them, working most stupendous miracles which did evince his divine mission ? Nay, did they not prefer a common and notorious villain before the blessed Lord of glory, when they desired a murderer to be freed, and pressed hard to have the good and blessed Jesus, the Saviour of the world, killed ? And di<l not this wise apostle know this to be true in fact, and to equal, nay, out-do any thing that the Turks or Saracens ever did, or cjin be accused of? And if St. John was transported with astonishing wonder, at matters much less than he had seen before, doth it not give good reason to suspect him of weakness and defect, that he should suffer himself to be surprized with the greatest wonder, at far less things than he had seen and known before ? Certainly, therefore we must conclude, there Wiis something more of mystery in John's vision, than what had been showed to the world by the great Turk, or any other power; and indeed, undoubtedly, the greatest mystery that ever

the world was acquainted with : for the characters of Babylon must either be singular, that is, such as none have besides ; or else they must be transcendent, to go far beyond what others had in a lesser degree. Otherwise John might have kept the description of Babylon to himself, there being no clear distinctions, to render the wisest and most discerning men able to make a judgment upon her. The Mystery then that is written upon this woman Babylon, seems clearly to lie in these particulars following.

First. That she doth transact the most horrid wickednesses that ever the world was, or is like to be, acquainted with.

Secondly. That under this monstrous guilt, she is prodigiously confident, and without all regret, or show of shame, and most impudently boasts of the highest sanctity andholi* ness in the world, viz., that she is totally pure, infallibly certain, and cannot err, &c. That this indeed is a Mystery to be wondered at, let it be considered.

(1.) That a Shepherd should be a wolf, and devour that flock which he pretends to be an overseer or pastor of.

(2.) That a professed servant of Jesus Christ, and the meanest of saints, should exalt himself above his Master, and not above his Master only, but above the God of his Master, and all other deputed gods, that are vicegerents to the King of heaven, by slighting and trampling upon the holy Scriptures and laws both of God and princes, dispensing with the breach of them, indulging the highest violation thereof, and setting up his own inventions, traditions, and decrees above them: insomuch that there is a thou^ sand times less danger, in their* esteem, in respect of excommunications, and corporal punishments in this world, or of damnation in the world to come, in breaking and violating the laws of God and princes, than there is in the violation or breach of the inventions, traditions, and decrees of Mystery Babylon, and her head.

(3.) That one sitting in the temple of God, pretending himself as a poor apostle, vicar, and successor of Christ, nay, as the successor of a poor fisherman, should wear the highest ensigns of imperial dignity I

(4.) That be should be so lordly, and prodigiously insolent, who was commanded to the greatest humility and abasement, as to tread upon the necks of emperors, kick off the crowns of great princes, and make kings his foot pages.

(5.) That he should pretend highly, yea, most highly, to God, Christ, religion, and holiness, and yet espouse to himself, as the darlings of his bosom, not only the chiefest sons of Belial, but all that will decline sanctity and reHgion, and embody themselves with those first-born sons of wickedness, that are of the highest magnitude, and engage them«» selves in such monstrous and butcherly practices, that human nature, as such, coidd never act in the butchering of brute beasts.

(6.) That the spouse of this prodigious monster should in profession own God, Jesus Christ, and the things of religion, of which justice and charity, holiness and compassion, are not the least part; and yetunder this vizard, and in the very time of these pretensions, perpetrate the greatest and most unparlleled villanies in the world: 1. In being the top of pride. 2. In committing palpable idolatry. B. Fill themselves with excess and dnmkenness. 4. To curse, swear, and blaspheme the very name they profess to be sacred. 5. To cast down the truth, bum the Bible, deface ^e holy books and laws of God. 6. To assume not only a power to dispense with violations of the highest nature, but to pardon and forgive them at pleasure. 7. To commit adultery, and account it a venial crime. 8. To break covenants, drive a trade in perjury, forswear every thing they are justly charged with, and is fully proved against them. 9. To foment wars and broils in every kingdom and country where they have power ; contrive the ruin of towns and places, cities, countries, and kingdoms, by fire, sword, and most cruel devastations. 10. To slaughter, kill, and barbarously murder, both men, women, and children, even all that dare make a show of conscience and religion, so far as to abhor and dissent from these villanies.

This is such a scheme of religion, and system of divinity, to come from an apostle, a Shepherd, a vicar, and successor of Christ, from a Church, sheep, saints, and the pretended followers of the meek, peaceable, and innocent Jesus, who taught altoge^ ther otherwise by his doctrine and example, that it might well be wondered at, and is the strangest Mystery that ever appeared, of which we challenge the whole world to show the like ii the Turks and Saracens. For men to swear, lie and forswear them^ selves, and yet be true men: to contrive rebellion, murder, and treason, and yet

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be as innocent as a child unborn: to be elevate to the highest pinnacle of pride, even above emperors and kings, above Jesus Christ, and God his Father; and yet be humble and lowly : to comit gross idolatry ; and yet be the servants of the living God : to be filled with, and make, a trade of excess and drunkenness; and yet be the patterns and standards of sobriety and temperance : to cast down the truth to the ground, deface the laws of God, and burn the Scriptures: and yet be the true witnesses to it: to forgive sins; and yet be the greatest of sinners themselves; to commit fornication and adultery and yet be spotless and pure in heart: to foment wars and broils in every kingdom and country where they have power; to contrive the ruins of towns and places, cities, countries, and kingdoms, by fire, sword, and cruel devastations; and yet be as harmless as doves to all mankind, the only sons of peace and quietness: to slaughter, kill, and barbarously murder men, women, and children that dare not be so wicked as themselves ; and yet to be full of mercy, tender pity, and compassion ; an apostle, shepherd, vicar, and successor of the meek and lamb-like Saviour. And for the dear consort of this impious head, or man of sin, to be not only confederate with him, but a principal in all these unparalleled villanies and most butcherly and rapacious murders; and yet be the holy Catholic Church of God, the pure and spotless spouse of Jesus Christ, the true sheep, the harmless lambs, the best of saints, and close followers 6f the Lord Jesus, who always taught the contrary by his holy doctrine, and meek example. We say these things not being found by secret search, but are written in capital letters upon her forehead, appear in open view, to be read by every one that is not wilfully blind : let any one show us a greater Mystery in the world than this, and we will subscribe to it.

4. It cannot be the Turks, because they are not the mother of harlots, and abominations of the earth, which this Babylon is said to be, "Rev. xvii. 5, " And upon her forehead was a name written. MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH," And here we demand, in excuse to the Turks, this one thing :

From whence did proceed the murders, massacres, and martydoms of all the religious professors of Christianity, that have died by violence in the Christian world, for the space of twelve hundred years, last past ? and from what people did proceed those horrid oaths, blasphemies, and execrations, that the world hath woefully been acquainted with, most horrid and strangely astonishing to repeat ?

Came these unparalleled degrees of impiety from the Turks ? from the Waldensians, Lutherans, Calvinists, or any non-conforming Protestants ? No, no. Why, whose language then is it ? Whose 1 Why, it is the language of the beast of the bottomless pit, and bloody whore, who bare these blasphemous sons of her own body, daily nourishes them at her breast, and strengthens them in their sinful courses, by accounting them the sons, the precious sons of Zion, the true sons of the Catholic Church, the darlings of heaven, the beloved ones of the Virgin Mary, and giving them pardon for these bold and heaven-daring sins, as often as they do commit them, and come to ask pardon for them: so that sin and pardon is as constant and common with them, as breathing and eating. And these things are done to seal and confirm lies, which is the more heavy, heinous, and prodigious ; for if men may lie by allowance; may kill, and shed innocent blood, without control of conscience, and Church-censures; may swear and blaspheme, and challenge God himself to damn them; may burn men for religion, consume cities to ashes, conspire the death of kings, the ruin and overthrow of kingdoms, whore, and murder infants ; and yet be accounted a Church, the members and parts of it, called saints, holy children, and sons of the Most High God : then may we claim a patent, and take a license to change the name of all thmgs, and alter all the ideas of the minds of men ; call and account Beelzebub a good god, and all his black tribe, the pure saints of the Most High; call the lower regions of blackness and darkness, to which he is confined, the heavenof glory and eternal light. Of which things we ought in justice to clear the Turks, until witnesses of undoubted credit shall come forth and evidence, that the Turkish state is the mother of as great abominations as these are.

5. And lastly; the Turks cannot be Mystery Babylon, because they never were made drunk with the blood of the saints, and with the blood of the martyrs of Jesus, which

this woman. Mystery Babylon, is expressly said to be, Bev. xvii. 6, '' And I saw the woman drunk witli the blood of the saints, and with the blood of the martyrs of Jesus, and I wondered ^ith great admiration/' Now let any man show such bloodshed, samts' bloodshed, by massacres and martyrdom, for the professing of Christianity, which must be, if the text be answered in that clause, " Blood of the martyrs of Jesus," by the Turks, eiUier within their dominions, or without, as hath been shed by a generation nearer home, and we shall become like the man without a wedding-garment, wholly speechless, and say not a word about Babylon.

lU. Now that Babylon in the Apocalypse, is Great Rome, that in former times reigned, and in future times shall be destroyed, is owned by some of the Papists themselves, and is asserted by all Protestants; the difference betwixt them is brought to this narrow point: the one whoUy confines Babylon to B^me Heathen, and there totally to terminate; the other brings Babylon down lower, to Home antichristian, or papal Borne. Now that this work may be to edification, and more full of sanctification, in this great case, we shall advance to the last and chief secret that is to be opened and considered, namely, whether all things in John's vision or prophecy, that are applied to Mystery Babylon, did completely terminate in Rome Heathen, and come no iiirther!

In answer to this great enquiry, we do, with the body of Protestants, in opposition to the Papists, eondude the negative, viz., that all things in the Apocalypse applied to Mys-try Babylon, did not terminate in Bome Heathen. The reasons of which negative are as followeth.

1. Because the beast that Mystery Babylon rides on, is the eighth head, or last ruling power of that city that is seated upon seven hills, which must be Home Papal, because the whole race of Rome Heathen was gone off, before the eighth head came up.—The sixth head was in John's time; the seventh was to come, and continue but a short space, " The beast that carries the woman," viz., Babylon, *' is of the seventh, but is the eighth, and sh^U be the last; for he goeth into perdition." This being so evident from the letter of the text, needs nothing more to confirm it. Now that Rome Heathen was not the last part of that Romish power, is not only the full and joint consent of all writers upon this subject, but is so evident to all the Christian world, that it would be vanity itself to make a show of proof. The conclusion then is this; if the very last part of the Roman power carries the woman Babylon, and that the Heathen-state of Rome.went off before, and was not the last; then Babylon could not terminate in Rome Heathen, but must come down to Rome Papal. See Rev. xvii. 3, 7, 9,11.

2. If Babylon be totally terminated in Rome Heathen, then the book of the Apocalypse is of little use to the latter ages of the Christian world: for if the whole transactions relating to the persecution of the Church, and the slaughter and destruction of God's enemies, did end in Rome Heathen, then it served only to give a characteristical account of the beast and whore that was grown old, and ready to go off the stage: but hath wholly left us in the dark, and given us no notice at all of that horrible confusion, and bloody persecutions, which have reigned in the Christian world for morejthan a thousand years last past; which for length of time, numbers of murders, and manner of cruelties, hath outdone all the wickedness of Rome in its Heathen-state. Which is not at all likely, that a vision should be given, and a revelation made, and called so, about a state that was almost expired, and the most great and principal part wholly left out, and said nothing to. Who can imagine, that a careful Saviour should be so full in his discoveries to the Jewish church, concerning their sufferings, and the time under Egypt, and Babylon literal; and be so short and lean to his Gospel-church, to leave them dto-gether without any written prospect, or extraordinary prophet, to inform them what should come to pass in the world, from the going off of the power of Rome Heathen, to the end of all the Church's troubles, which have already lasted above a thousand years ? The conceit of which is fit but for two ranks of men to receive, viz., the Roman Catholics, and such Protestants as look for antichrist to come at the end of the world, after the restoration of the Jews to their own land, and building a material temple at Jerusalem, where antichrist shall sit three days and a half, or years, to kill two men, called the two witnesses.

3. If this last Babylon was wholly to terminate in Rome Heathen, then there was no cause of wonderment and great admiration for a wise man, to see in a vision an heathenish state, under a diabolical influence, to perform actions 'suitable to their

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state, and not contrary to their professions: for what manner of wonderment can it be to feel the wind blow, to see the sea foam, and hear the waves rage and roar, when the winds oppose its affliixion ? And what cause of great wonderment and admiration for a wise man, to see wicked Heathens oppose and persecute Christianity, when it is so suitable to their spirit, and agreeable to their profession so to do, we cannot yet understand, and we will diligently listen to them who will undertake to inform us, for the thing is true, that a wise man did wonder at the sight he saw, with great admiration, Rev. xvii. 6, " I saw the woman drunk with the blood of the martyrs of Jesus, and I wondered with great admiration." Wondered I 0 strange ! At what ? To see that which was common to all ages, the seed of the serpent, that professed Heathenism, the wicked, even the worst of the wicked, by principle and profession, to plot against the righteous, and to gnash upon him with their teeth ; idolaters, professed idolaters, to persecute the servants and worshippers of a true God; those that were born after the flesh, and lived after the flesh, to persecute them that were bom of the Spirit, and lived after the Spirit. Surely, if our adversaries' opinion was true in this case, that Babylon is only Rome Heathen, St. John had forgotten that Cain slew Abel, and Ishmael persecuted Isaac; and took not so much notice of the course of the world, common to every age, as Paul did, who said, " But as he that was bom after the flesh, persecuted him that was bom after the Spirit;" as it was then, so it is now; and what strange wonder is all this.

4. Rome Heathen never was espoused, married, or united to the Lord Jesus, in a spuritual way, visibly owing his laws, and submitting to his government, as a wife submits to and obeys her husband, and afterwards casts him off and chooses another head and husband; and therefore cannot be Mystical Babylon, or the great whore: for though these heathens were great idolaters, yet were they never charged with spiritual adultery, nor could they, unless they had once, by visible profession, made a covenant with, or espoused themselves to the Lord Jesus, which Rome papal before its apostacy did: therefore Rome Heathen could not be the great whore, or Mystical Babylon.

5. Rome Heathen cannot be the Babylon set forth by St. John, unless she be guilty of all the Christian blood shed upon the earth since the destmction of Jerusalem: for as the guilt of all the blood shed from righteous Abel, to the death of Zacharias, as by our Saviour fixed upon Jerusalem, and cannot be removed to another people; so the blood of all the Martyrs and followers of Jesus, is by this revelation fixed upon the last Babylon, Rev. xvii. 6, *' And I saw the woman drunk with the biood of the saints, and of the martyrs of Jesus." Chap, xviii. 24, " And in her was found the blood of the prophets, and of saints, and of all that were slain upon the earth." But Rome Heathen was not guilty of all the Christian blood that was shed upon earth, by murders, massacres, and martyrdoms, since the destmction of Jerusalem: for to look back but for six hundred years last past, in which time we shall find hundreds of thousands of professed Christians most butcherly and barbarously put to death, for then: zeal and love to the Christian religion, in the respective nations of Europe, before which the Heathenish state of Rome was gone off about the space of six hundred years. So that if he will regard the full satisfying of this prediction about Mystery Babylon, we must of necessity bring her down lower than the Heathenish state of Rome.

6. Rome Heathen cannot be this Babylon under consideration, because the discoveries of other prophecies, relating to the same state, no way agrees to the power of Rome Heathen.

(1.) This state of Babylon is called the Mystery of Iniquity. This no way agrees to Rome Heathen, but fully agrees to Rome Papal. Compare 2. Thess. ii. 7, with Rev. xvii. 7, viz., " For the mystery of iniquity doth already work."—" The angel said unto me. Wherefore didst thou marvel ? I will tell thee the mystery of the woman, and of the beast that carrieth her."

(2.) The head of this state of Mystery Babylon is called the Man of Sin, by way of eminency,jc«T •Sox^*, not only beyond the common rank of men, but beyond the highest sons of wickedness that went before him. And there is a great trath in this ; for if we consider the Pope in respect of pride, hypocrisy, idolatry, and blood, he is the most unparalleled Man of Sin.

(3.) This state, or mystery of iniquity began to work in the apostle's days, which is no ways applicable to the power of Rome Heathen; for that did not then begin, it

being at that time in the very meridian of its greatness, and universal sovereignty: Luk^ ii. 1, *'And it came to pass in those days, that there came out a decree from Caesar Au* gustus, that all the world should be taxed."

(4.) This man of sin. Mystery of iniquity, or head of this Babylonish state, is said to be let or hindered in his designs: '' He that now letteth, will let, until he be taken out of the way," 2 Thess. ii. 7. But now Rome Heathen hath no let or hmdrance, either from the word of God, for that declared it, as it was a civil magistracy, to be God's ordinance; nor from any opposite power, either civil or military, they giving laws to the greatest part of the world, and enjoying the supreme government of the best kingdoms in Uie universe, none being able to cope with them at that time.

(5.) This head of the Babylonish state is said to '* sit in the temple of God," which the power of Bome heathen did not do, neither in the temple of Jerusalem, nor in the church, which is more properly the temple of God: for the Jews kept the possession of the literal temple, till it was destroyed; and for the Church of God, the Heathen emperors never loved it so well, as to make then: residence in it. But the Bishop of Home, before he showed himself to be that wicked one, viz., the man of sin, did evidently sit in the Church or temple of God, and so fulfilled this prophecy in the very letter of it.

(6.) He, that is, the man of sin, or head of this Babylonish state, was to rise by apostacy, or Ming away from the Christian religion ; 2 Thess. ii. 3, ^' There shall come a falling away first;" exactly agreeing with another prophecy to the same purpose, 1 Tim. iv. 1. *' Now the Spirit speaketh expressly, that in the latter times some shall depart fix)m the flEuth," &c. But Home Heathen did not rise by apostacy from the Christian religion, or a departing from the faith, which they never professed, as is evident to the whole world: er^o, Bome Heathen cannot be this Babylozush state.

(7.) This man of sin, or head of Mystery Babylon, lay hid in the apostle's time, and was not revealed: but the power of Rome Heathen did not then lie hid, or wanted to be revealed: for it stood visible and high, upon a hill, even upon seven hills, 2 Thess. ii. 3, Rev. xvii. 9, according to the Roman poet Ovid, who Uved about the very time of Christ's being on earth, in Ub. de Tristibw,

Sed qua de aepiem iotum circumspicU orbem MofUibus, Imperii Roma, Deumq; Locus.

That is. But Rome, which from her seven hills the whole Earth views around, the place of gods, and rule, &c.

Ergo, Rome Heathen cannot be this Babylonish state.

(8.) This Mystery of iniquity is said to " oppose and exalt himself above all that is called God, or that is worshipped," 2 Thess, ii. 4. But this the power of Rome in its Heathen state did not do; for they worshipped, oflfered sacrifices, and bore a reverence to their gods, which by nature indeed were no gods; and it is only the head of Rome Papal, that runs down all gods but those of his own making; ergo, Rome Papal, and not Rome Heathen, must of necessity be this Mystery of iniquity.

(9.) The rise or coming of this Mystery of iniquity, is " after the working of Satan " 2 Thess. ii. 9. But the rise of the Romish greatness and power, when Heathen, was not after the working of Satan, but was said by Daniel, chap. vii. 2, 3, to be produced by the providence of God, or the four winds of Heaven; and by the apostle, to be " powers ordained of God," Rom. xiii. 1; therefore, Rome Heathen cannot be the Mystery of iniquity, &c., here meant.

(10.) This Mystery of iniquity is not only said to come " after the working of Satan," 2 Thess. ii. 9, but also with all power, &c. But the rise of Rome Heathen was not after that manner: ergo, &c. To illustrate the first proposition, note, that the term, " all power," marks out the Romish Pope so notoriously, that whosoever runs may read it; for if we do but impartially consider his impudent usurpations upon crowned heads, and his pretences of supremacy over the whole Christian world; his proud imperious decrees, bulls, &c.; his disposal of the kingdoms of princes, and the inheritances, yea, the very lives of private persons, of any rank, that dare disobey him; his pretences to shut and open heaven, hell, and his feigned purgatory; his carrying a symbol of tliat vast and Godlike power, viz., a brace of keys hanging at his girdle; all these will appear as dear de-

moDStrations, that the head of Rome Papal is the head of Babylon, and the grand impostor, or the capital manager of this Mystery of iniquity, he having, most sacrilegiously, assumed to himself all heavenly power of damning or saving, and cdl earthly power, both temporal or dvil, and ecclesiastical or sacred.

(11.) This wicked Babylonish state comes forth with a great pretence of miracles, which are but false signs, and lying wonders, to deceive and cheat the people; and by this means they conquer nations, and carry away their kings to their wicked interest. This Home Heathen did not do. For though the heathenish power of Rome did conquer nations and countries, with their kings, yet it was by state-policy, and force of arms, not by pretended miracles, false signs, and lying wonders: therefore Rome Heathen cannot be this Mystery of iniquity, or Babylonish state.

(12.) This wicked state, under consideration, is declared not only to depart from the fsdth by a palpable apostacy, but to forbid marriage, and command a long lent, and many other fut-days, whereon some sorts of meats are prohibited to be eaten; which doth so fully agree to the papal state of Rome, that nothing can be more plain, unless the Spirit had expressly told us, this will be fulfilled by Rome Papal. For these two things we have their canons upon record, the which if none can show the like of the Heathen state of Rome, then Rome Papal shaU carry the title of this Mystery of iniquity, and Babylonish state.

7. If the Babylon, under consideration, be only confined to the power of Heathen Rome, then there is a more evident and apparent mystery upon the state or power of Rome Heathen, than upon any power or state that went before it, or should come after it; for so the text imports. Rev. xvii. 5, "And upon her forehead was a name written, MYST£RY, BABYLON THE GREAT," &c. But there did no such mystery appear upon the power or state of Rome Heathen, therefore this Babylon cannot terminate there. What great Mystery appeared upon the power and state of Rome Heathen, more than appeared upon the power and state of the three foregoing monarchies.

8. This Babylon cannot be confined to the power of Rome only in its Heathen state, because Babylon is to continue till the good people shall, with the horns that did support her, which is the last part of the wicked and persecuting power, answerable to the ten toes in Daniel's great image, reward and destroy her, for the injury that she did unto them, according to ^ese three texts of Scripture, Rev. xviii. 4, Dan. vii. 22^ 26, 27^ Rev. xvii. 16, 17. " And I heard another voice from heaven, saying, come out of her, my people, that ye be not partakers of her sins, &c. Reward her even as she hath rewarded you, and deal unto her double according to her works: in the cup that she hath filled, fill to her double: how much she hath glorified herself, and lived deliciously, so much torment and sorrow give her." " And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and bum her with fire." Which the power of Rome in its Heathen state felt not, but ended its course, without bemg destroyed by good people, and the ten horns, which is the last part of the image-government. " And in the days of these kings," viz., ten toes, ten horns, ten kings, " shall the God of heaven set up a kingdom which shall never be destroyed: and the king* dom shall not be left to another people, but it shall break in pieces, and consume all these kingdoms, and it shall stand for ever." Which could not be fiilfiUed in what Constantine did in the time of Maxentius, as Dr. Hammond would have us believe, for these three reasons:

(1.) Because the ten horns, that afterwards the Roman power fell into, were not come up, and so could not destroy the power of Rome in its Heathen state.

(2.) Because Babylon's persecution, misery, and confusion, did not utterly cease, which it must have done, so as to nse no more for ever, if the power of Rome Heathen destroyed by Constantine, had been this Mystery Babylon.

(8.) Because though there might be a body of good people with Constantine, when he overthrew Maxentius, yet the power of the longdom was not so established in the hand of good people, as not afterward to be left to others, as the text affirms," And the kingdom shall not be left to another people:" for, as we shall anon show, the kingdom or power that ceased to be in the hands of Heathens, and by a mighty and divine Providence came to be in the hands of a worthy and renowned Christian emperor, came afterwards into the hands of very devils incarnate, who acted all the violence of the Heathen power over again, and indeed out-did them.

9. Those that are for confining this Babylon to the power of Home in its heathen state, are not well aware what they do; for if they do demand it, their opposites, who hold it to be Eome Papal, may grant it for argument's sake: but then the remedy is worse than the disease; for they slip into such a precipice, as neither Baronious, Bel-larmine. Dr. Hammond, or they Ehemists, can save or deliver them from. The true state of the case is this :

Home Heathen is Mystery Babylon ; this say the Papists: and the more willing they are to say so, because it is a good argument to prove that Peter was at B,ome, he subscribing his first Epistle from Babylon, 1 Pet. v. 13, " The church that is at Babylon, elected together with you, saluteth you," &c., but this being allowed, the worst is to come. This Babylon is destroyed, when the power of Home Heathen is taken away, so as to be no more for ever; but then what condition doth the state of Babylon fall into I Doth it become the throne of the Lamb, the city of the living God, the habitation of holiness, and dwelling-place of Zion, the true Church, the place of the holy ones, and saints of the Most High ? 0 no ! what then ? hearken, and an angel from heaven shall tell you, Bev. xviii. 1, 2,'' And after these things," of the horns hating the whore, making of her naked, and burning her flesh with fire, " I saw another angel come down from heaven, having great power, and the earth was lightened with his glory; and he cried mightily, witli a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and Uie hold of every foul spirit, and a cage of every unclean and hateful bird." Now, you Papists, if you will needs have Babylon to be Eome Heathen, take it, and much good do you with it; but then make Eome Papal better than an habitation of devils, if you can.

If it be Eome Heathen, then adieu to Dr. Hammond, and the Ehemists, we have what we desire: if it be, then Eome Papal is a far worse place than Eome Heathen or Babylon ever was; and then what a fine church do the people make themselves ?

10. If the place, seat, and city of Eome was not utterly ruined, so as to be no more-for ever as a place of commerce, trade, and human society, when the Heathen power ceased,—^then Eome Heathen cannot be this Babylon, because of the ending and downfall of this Babylon, the place, seat, and city is utterly ruined, so as to be no more a place of trade, commerce, or human society. " And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate, and shall eat her flesh, and bum her with fire," And the woman which thou sawest is that great city which reigned over the kings of the earth. " For her sins which God hath remembered, which have reached unto heaven, therefore shall her plagues come in one day, death, and mourning, and famine, and she shall be utterly burnt with fire. For strong is the Lord who judgeth her," Eev. xvii. 16,18, and xviii. 8,11,12, 13. All sorts of merchandize traffic, trade, and commerce with human society, shall cease, so as to be no more in her at all, and the good things which she in fulness enjoyed before, even all things that were dainty and goodly, are now departed from her, and she shall find them no more at all, ver. 13, " For in one hour is she made desolate," ver. 19. " And a mighty angel took up a stone, like a great mill-stone, and cast it into the sea, saying, thus with violence shall that great city of Babylon be thrown down, and shall be found no more at all. And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee, and no craftsman, of whatsoever craft he be, shall be found any more in thee ; and the sound of a mill-stone shall be heard no more at all in thee. And the light of the candle shall shine no more at all in thee; and the voice of the bridegroom, and of the bride, shall be heard no more at all in thee," ver. 21, 22, 23.

But the place, seat, and city of Eome was not so utterly ruined as to be no more for ever a place of trade, Iraffic, merchandize, and human society, when the Heathen power of Eome ended.

Ergo, Eome Heathen cannot be the whore of Babylon, under present consideration whose seat or city hath since had a powerful government, reigning in pride and pomp, for some hundreds of years.

11. If Eome papal be Mystery Babylon, the city of pride and confiision, that is set forth by St. John in the apocalypse; then neither the city of Jerusalem, the seat of the Turks and Saracens, nor Eome Heathen, is or can be the same: but Eome Papal is the mystery Babylon set forth by St. John in the apocalypse— Ergo, neither the city of Jerusalem, the £eat of the Turks and Saracens, nor Eome Heathen, can be the same.

The last proposition is thus proved.

If all the marks and characters left us upon divine record, to prove Mystery Babylon by, do more aptly and fitly agree to Borne Papal, than to the city of Jerusalem, the seat of the Turks, or Rome Heathen, then Borne Papal, and not any one of them, is Mystery Babylon.

But the marks and characters left upon divine record, to distinguish and know Mystery Babylon by, do more aptly and fitly agree to Bome Papal.

Er^, Bome Papal, and not the other, is Mystery Babylon.

For the clearing up of this argument, we shall distinctly state the character of Mystery Babylon, and run the parallel betwixt her and Bome Papal, in this method following.

Babylon is a woman, which imports either a single person, ranked in the feminine gender ; or a body of people related to some head, husband, or public person to whom she is joined in wedlock, by covenant or matrimonial contract, as Eve was related to Adam, and therefore called woman; or as Judah and Israel, who were joined in covenant with Grod, and therefore called a woman, or as the true Church now is married or joined to Christ, and therefore called a woman. A single person, as Eve was, she cannot be, because the character given of her in respect of her state and actions, doth no way comport with it: she must ^erefore be a body of people, related to some head, husband, or public person, as Judah and Israel of old was, who are often called by the title of woman; and in like manner Babylon, before her degeneracy, were a people joined in matrimonial contract, by a Gospel covenant and profession, to the Son of God.

METAPHOR. PAKALLEL.

I. Babylon imports a body of I. Bome Papal, or the church of Bome, is a people that was once united to the body, a great body, a famous body of Son of God; and hence, metaphori- people, and which were, before their apostacy, a cally called a woman; '* And I saw true church, by Gospel covenant and profession a woman sit, ftc. And the woman united to the Son of God, as her public Head and was arrayed, &c. And I saw the Husband; " Among whom are ye also the called woman drunk," &c.,Bev. xvii. 3,4,6. of Jesus Christ. To all that be in Bome, beloved

of God, called to be saints; grace be to you, and peace from God the Father, and the Lord Jesus Christ," Bom. i. 6, 7.

U. Babylon is a city, a very great H. Bome Papal, or church of Bome, is a city, city, so called in a threefold re- a very great city, so called in a threefold respect, spect; (I.) In respect of power; 1. In respect of power, which is twofold, (I.) (2.) Jn respect of people; (3.) In Civil. (2.) Ecclesiastical, signified by two horns respect of place and residence, like a lamb. Bev. xiii. I. 2. In respect of peo-where this power and people is pie, which are great in number. 3. In respect of seated; Bev. zvii. 18, and zviii. place and residence, where this power and great 10,16, IS, 19, 21. City being in- people is seated; and indeed it is as worthily definitely taken for either of these, called by way of eminency, a city, as any power, or comprehending all, as in these people, or place in the Christian world, because instances, Psal. cxxL Isa. xiv. 31, there is nothing so much spoken of or gives sadder Acts xix. 28. occasion to be so much spoken of as Bome, in

respect of power, people, and place, which shall be further cleared by argument, &c. The fame of this people as a Church, was great, before the power and chief dominion of the place was joined with it ;.as appears. Bom. i. 8, *' First, I thank my God, through Jesus Christ, for you all, that your faith is spoken of throughout the whole world."

III. Babylon is not only a wo- HI. Bome Papal, or church of Bome, is not man, and a city, but a bad wo- only a woman, and a city, but a very evil woman, and a city of confusion; for man, and a city of confusion, there is tbe name 80 the word Babel, or Babylon, of the Lamb much spoken of, but his doctrine signifies, viz., evil or confusion. undervalued and slighted, his laws trampled upon

and violated, his example not regarded for imitation, either by the bishop himself, his cardinals, or inferior orders, having his humility and self-denial only in words, like those the apostle speaketh of, that *' In words

BOOK lY.]

MYSTEBY BABYLON.

873

profess God, but in works deny him." For under this verbal humility, here is the greatest pride in the world; under this verbal meekness and self-denial, tlie greatest oppression and cruelty, covetousness, and love of the world; as appears by their pompous garbs, their cruel punishments, and the vast sums of money brought in from all parts of their dominions, by sleights, and cunumg and deceitful cheats : besides a mere hodgepodge of principles, one order of fraternity professing that which another writes against, and cries down; which is the more strange to come from a Church infallible: besides the strange mixtures in their visible worship, of traditions and human inventions, of lying and diabolical tricks, of blessing by a cross, consecrating holy water, and cleansing by it, which are too numerous and tedious to relate, and the less needful, because every man that hath seen their ways, hath an imperfect book of it in his own mind, and can read the truth of what we say within himself. And let any people in the Christian world, pretending to religion,«be compared to them, for supernumerary, trifling, and insignificant ceremonies crowded into their pretended worship ; nay, let all the people in the Christian world be laid in the balance against the Church of Rome, in this respect, and they will be found in* conceivably wanting : for which we have this reason to judge her to be Babylon, and the dty of confusion.

If there is more confusion, in contrariety of principles, practices, contradicting preten* sions, crowding in supernumeraries, and mysteries of unscriptural inventions, into visible worship, in Home Papal, or the Church of Borne, than is to be found amongst any or all people pretending religion, in the Christian world besides; then is Borne Papal, or the Church of Borne, the great Babylon, or city of oonfusion.

But there is more confusion, in the forementioned respects, to be found in Rome Papal, or the Church of Bome, than in any or all people pretending religion in the Christian world besides: Ergo, &c.

METAPHOB.

rV. Babylon, is not only a woman, and a city, a city of confusion, but she is a whore, which is a strange word to be applied to a great and famous people; a word that carries in it one of the highest impeachments, but no other than was given to Israel, Judah, and Jerusalem, in the days of old, upon a very good reason, Isa. Ivii. 3, and xvi. 17, Hos. iv., and v. 3. For they being joined in covenant with God, to serve him in obedience and subjection, did like to an adulterous woman, break wedlock, and set up other lovers or idols in his stead, and continued so a long time, till a bill of divorce was given, and God proclaimed them not married to him as his wife, but a whore, and divorced, Ezek. xvi. 38, Hos. i. 9, and ii. 2, 5. Yet it is observable, that they used his name, though they worshipped idols, and cried, "The temple of the Lord, the temple of the Lord, are we.'*

PABALLEL.

IV. Rome Papal, or Church of Rome is not only a woman, and a city, a city of confusion, but according to scripture-history, and notorious matter of fact, she is a whore ^so, and may be justly so called: for in the apostle's time she joined herself to the Lord, by firm ties of a Gospel covenant and profession, and was the renowned spouse of the Son of God, owned and professed hun in the time of Heathenism, received the apostles and servants of God amongst them, withstood the fury of the emperors, sullered persecution, had their faith spoken of throughout the whole world; and yet after all this, like Israel of old, she left God and his holy laws, made idols to herself of saints, angels, reUques, and images, upon which she doted, and forsook the Son of God, upon the working and appearance of the Man of Sm, who exalted himself into the place of Christ, and became her head, by which means she is so far degenerated from what she once was, that she retains nothing, holds fast nothing of what really appertains to true godliness, but the bare names of God and Jesus Christ, having corrupted the true worship of the Son of God, her first husband, and notoriously abandoned obedience to him, taking this vile person to be her

head, and chief guide, and setting him in the place of, and dignity above her first head, and true guide of her youth; and yet, like Israel of old, still cries, the true Chureh, the Catholic Church, the mother Church are we; having on her forehead a strange Mystery written, i. e., God, Christ, truth, verity, infallibility; and next to this there lies nearest her heart, devil, Pope, lying, deceit, perjury, idolatry, and horrible cruelty

THE CHURCH OF BOMF,

[book IV.

towards the best of men, professing Christ and religion in uprightness and truth: for which change of her first head, husband, and guide of her youth, for this vile person, with whom she commits most abominable lewdness, together with the kings of the earth, she is ranked by the angel amongst the worst of women, and styled, as her type and predecessor of old, a well-favoured harlot, or of the angel, a woman, a city, a notorious whore, which ill and black characters we conclude with this argument.

If there be no body of professing people in the Christian world, that hath so apparently declined or adulterated from what they once were, deserted the holy doctrine, example, and right government of Jesus Christ, and set up another visible and public head of the Church, in room and stead of him, whose power and laws are preferred above and before the authority and laws of the Lord Jesus, as Rome Papel, or Church of Rome hath done: then Rome Papal, or Church of Rome is this whore spoken of.

But there is no body of professing people in the Chrbtian world, that hath so apparently declined, or adulterated, or deserted the holy doctrine, example, or right government of Christ, ut stipra.

Ergo, Rome Papal, or Church of Rome, is this whore spoken of.

To reinforce this argument, let it be showed by any man, that any people different from the Church of Rome hath made such a change, in point of religion and headship, and matters thereto pertaining, so as that this black character of whore can more fitly and fiilly be made to meet upon them, and we must confess our argument not weighty; but till then, we conclude it carries conviction in the bowels of it.

PARALLEL.

V. Rome Papal, or Church of Rome, is not only a woman, a city, a whore, but a very great woman, city, and whore; great in many respects, but chiefly in these four:

1. She hath a great name, no name so great in the Christian world, as the name of Rome. She is called a queen, because joined by contract to a great man, the Man of Sin, a man greater than emperors, and temporal princes, who pretends a power to give them their crowns, to set them upon their heads, and kick them off at pleasure.

2. Great in power. She gives rules to kingdoms, advances her ecclesiastical laws above temporal; sets her head, and the chiefest of her sons, above secular jurisdiction ; makes them unaccountable, and pretends a power to absolve and bless them; and without controversy, the lesser is blessed of the greater.

3. Great in multitude. There are no people besides, that are in a spiritual united body, and visible community, professing Christianity, comparable to her for multitude, and the vast numbers of her sons and daughters.

4. Great in action, vile actions, such as deposing and poisoning princes, fomenting jealousies, raising wars, setting nations together by tlie ears, invading rights, making uproars, burning cities, and carrying on dreadful devastations, where she is gainsayed. And that which adds to

her greatness, is the invincible confidence she hath, that all persons and things are made for her, and given to her, so that all things she doth are allowed as legal and just in heaven : from whence we frame this argument.

Argument. If there be no united body of people, or visible community in the Christian world, that is so great in name, power, multitude, and action, vile actions, as Rome

HETAPHOB.

V. Babylon, this woman, this city of confusion, this whore, is a Y^^ great woman, city, and whore: " And the great city was divided." " And the weman which thou sawest, is that great city," &c. " The merchants stood afar off, saying, Alas ! alas! that great city, Babylon, that mighty city. Again they wept, saying, Alas! alas I that great city, which was clothed," &c. " What city is like unto this great city ? And cried, weeping and wailing, saying, Alas! alas! that great city, wherein were made rich!" &c. '* And a mighty angel took up a stone like a great mill-stone, and cast it into the sea, saying. Thus with violence shall that great city Babylon be thrown down. I will show thee the judgment of the great whore, &c. He hath judged the great whore," Ac, Rev. xvi. 19, xvii. 18, xviii. 10, 16, 17, 18, 21, xvii. 1, and xix. 2. Great in four respects: (1.) Great in name. (2.) Great in power. (3.) Great in multitude. (4.) Great in action, vile actions.

METAPHOR. PABAI4LEL,

Papal, or Church of Rome hath heen, and still i o > ■ 'Then Rome Papal, or Church of Rome is this great, very great woman, dty, and whore spoken of.

But there is no united body of people, or visible community in the Christian world, that is so great in name, power, multitude, and action, vile actions, as Rome Papal, or the Church of Rome is—^

Ergo, Rome Papal, &c., is this great, very great woman, city, and whore spoken of.

To reinforce this argument, let it be considered that the Christian world is distinguished or divided into two parts, viz.. Papists and Protestants; the Protestants cannot be this whore;

1. Because they own Jesus Christ to be the Head of the Church, and only him.

2. They have never revolted or changed him, so as to set up another in his room, under any title whatsoever, but profess him to be their Lord, and are in obedience and subjection to his laws in all matters purely religious.

3. Neither is their name, power, multitude, or actions, so great by far as the Papbts' are; they being but small, inconsiderable, and low, in all Papist coimtries. And when the Protestant religion hath gotten up to be the professed religion of any nation, kingdom, or city, what is that nation, kingdom, or city, in comparison of those nations, kingdoms, and cities, where the Papists reign, and Popery is professed ? This every intelligent man hath so full a prospect of, that it appears needless to give proof by instances.

YI. Babylon, this woman, city of YI. Rome Papal, or Church of Rome, is not

confusion, and whore, which is very only a great woman, city of confusion and whore;

great, sitteth upon many waters; that hath set up the Man of Sin, great Belial, her

which is expounded to be peoples, and • highest son of wickedness, but she likewise sits

multitudes, and nations, and tongues; upon many waters, viz., people and' multitudes,

" And he, the angel, said unto me, nations and tongues, which may be illustrated by

the waters which thou sawest where undeniable instances.

the whore sitteth, are peoples, and 1. She sat upon, or ruled over more than one-multitudes, and tongues," &c. Rev. third part of ten, which was formerly under the xvii. 1,13. Which, according to the Roman empire in its civil state, which, more learned Mede, and a £unous French than one third part, hath since fallen into ten author, is more than a third part of states or kingdoms, under the government of ten the ten considerable parts, which the crowned heads, and have all agreed to give their Roman monarchy fell into, not long power to this last beast, according to what was before the Pope, Man of Sin, or head foretold by Daniel, ch. vii., concerning the little of Mystery Babylon, assumed the horn, which had a mouth speaking great things, imperial seat and crowns, which after whose looks were more stout than his fellows; by wards became ten kingdoms, with whom three of the Urst horns of the Roman power crowned heads, assisting the beast in its civil state was plucked up by the roots, and against the Lamb, and persecuting of in their place succeeded ten kings, or crowned the saints, distinguished into ten heads, who have their crowns given them by this kingdoms or empires. 1. Of Germany, last beast. And as they have their crowns given 2. France. 3. England. 4. Scot by, and held their kingship under the Pope, little land. 5. Denmark. 6. Polonia. horn, last beast, or Man of sin, in requital of his 7. The kingdom of Spain. 8. The fatherly care, to give his sons so great a patri-kingdom of Navarre. 9. The king mony, they gave their power unto him, and en-dom of Hungary. 10. The king gage against the Lamb, making war with and per-dom of Naples and Sicily. All which secuting the saints, till the word of God, or pro-Rome Papal had in possession, as our phecy of Daniel, is fulfilled, which ten crowned French author saith, in the days of heads answer to the ten toes in Nebuchadnezzar's Pope Leo the tenth, which was less image, to the ten horns in this 17th of the apo-than 200 years. calypse, that are so concerned in the beast's kingdom, as to be overcome by the Lamb, and turn to hate the whore, that before they supported, and for whose pleasure they did persecute the saints, which ten states or kingdoms are by our French author, in his book, called the accomplishment of the prophecy, p. 345, distmguished to be as in the other column set forth. All which kingdoms^ as King James in his learned works makes out, took their

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rise with Rome Papal upon the division or ruin of the Roman Empire in its civil state, the body of which kingdoms may well be called many waters, viz., peoples, and multitudes, and nations, and tongues, or people of several languages, which were as well known to have been under the usurpation and jurisdiction of Home Papal, as their being so; which doth fully answer to the very letter of the text, " the waters which thou sawest, whereon the whore sitteth, are peoples, multitudes, nations, and tongues. Rev. xvii. 15.

2. He making all the European merchants rich, that traffic by sea, by the great expense of all the commodities which are swallowed up within her territories and dominions. Rev. xviii. 11; which could never be affected unless she had nations and multitudes to contribute to her great pride and luxury.

3. A third instance is, the numberless number of good Christians which she hath drawn in and murdered, for no other cause than their fearing God, and obeying his laws by loving Jesus Christ, and following his example, of which we have a large account in Fox's Acts and Monuments, and other histories: upon which we form this argument.

Argument. If there be no body of people, professed church or state in the Christian world, under any single denomination, that sits upon, commands or bears rule over peoples, multitudes, .nations, and tongues, as Rome Papal, or Church of Rome, doth : then Rome Papal, or the Church of Rome, is this Babylon treated of.

But there is no body of people, professed church or state, under any single denomination that sits upon, commands or bears rule over peoples, multitudes, nations, and tongues, as Rome Papal, or Church of Rome doth.

Ergo, &c.

To the establishing this argument, let it be considered, that the whole state of the Christian world consists of but these two parts, as we showed before, viz., the Church of Rome, considered as head and body, and those that dissent from her, and those are so inconsiderable, whether the Waldenses, Albigenses, Hugonots, or other parties of Protestants, that no one party of them, nay, if we put them all together, can be said to sit upon, command, or bear rule over, peoples, multitudes, nations, and tongues; to answer the text, the Waldenses and Hugonots, have been and still are, a persecuted people, the Lutherans never got up so high as to command many states, or kiuG^doms, or places of many languages; Great Britain, though a Protestant state, or kingdom, comes not near to fulfil the text, much less the seven Provinces that of late revolted from Spain. So that if Rome Papal had done so, and no other people that dissent from her could ever do the like, then this proves Rome Papal the whore that sits upon many waters, &c.

METAPHOR.

Vn. Mystery Babylon, or the great whore, is such a Woman, such a city, such a whore, that the kings and great Men of the earth have committed fornication with. See the text, "with whom the kings of the earth have committed fornication," Rev. xvii. 2. i. e, spiritual fornication, or fornication in a mystery, after a mysterious manner, such as Jerusalem of old was charged with, which was a following the same idolatry that this woman Babylon had set up, and was devoted unto; and so great was her fornication, that it is said, she did corrupt the earth with it, Rev. xviii. 9, and xix. 2, Isa. xix. 2.

PARALLEL.

vn. Rome Papal, or Church of Rome, is such a woman, such a city of confusion, such a whore that the kings of the earth have committed fornication with, and that hath corrupted the Earth with her fornications, fornications after a mysterious manner, by following abominable superstition and idolatry.

1. Hath she adored the Pope as her Lord God, universal head, and bishop infallible, acknowledged above all laws ? So have the kings, and their misguided people, done.

2. Hath she worshipped the virgin Mary, divers angels, and many departed saints ? So have the kings and their misguided people.

3. Hath she adored images, the crucifix, and pictures of pretended saints ? So have the kings, and their misguided people.

4. Hath she foolishly debased herself with the adoration of the relicts of known and unknown

saints ? So have the kings and their misguided people.

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5. Hath she grossly and superstitiously worshipped the true God in a false manner, by crowding in an innumerable train of fopperies into his worsbip and service, which he never ordained, as candlesticks, altars, vestments, spits, oil, holy water, beads, and a world of such like trumpery ? So have the kings and their misguided people, not only the emperor of Germany, kings of France, Spain, Poland, Portugal, that are still under her influence; but the kings of England and Scotland too, before the Reformation got ground: upon which we form this argument.

Argument. If there be no body of people in the Christian world, pretending a Church-state, that hath set up idolatry to that degree, and with whom the kings of the earth liave complied, as Rome Papal, or Church of Rome hath done. Then Rome Papal, or Church of Rome, is the mysterious whore of Babylon treated of.

But thag is no body of people in the Christian world, pretending to a Church-state that hath A up idolatry to that degree, and with whom the kings of the earth have complied, as Rome Papal, &c., hath done . Er(jo^ &c.

To reinforce this argument, let any man that will become an advocate for the Church of Rome, show, that any people called the reformed, who dissent from the Church of Rome, are guilty of like idolatry, and that the kings of the earth have complied with them in it, as aforementioned, and wc will acquit this argument; but if this character doth more fitly agree to Rome, than to the reformed, &c., our argument is good.

METAPHO R. PARALLEL.

VIII. Babylon is such a woman, VIII. Rome Papal, or Church of Rome, is such

city, and whore, that hath not a woman, city, and whore, that hath not only only, had kings committing forni- had the kings of the earth to commit fornica* cation with her, but hath intoxi- tion with her, in dancing after her pipes in all her cated the minds of multitudes, mysterious allurements; but hath intoxicated the and corrupted a great part of the minds of the multitude, and corrupted a great world, or common sort of peo- part of the world, or common sort of people, pie, by wicked and false doctrine, by wicked and false doctrine; as first, that a '' And the inhabitants of the earth wicked man should be appointed of God to be the have been made drunk with the wine vicar of Christ; as if God had no more regard of her fornication," Rev. xvii. 2. to his own name, and the good of his Church,

and honour of his Son, than to institute a child of the devil, as every wicked man is, to be vice-gerent to the most holy Jesus, in the highest transactions that relate to heaven, and the bouIs of men. Surely if God shut Judas out from his bishopric, because of his wickedness, though an apostle; he is not so far changed since to be fond of a wicked Pope, as to make him immediate deputy to Christ, and to impose a wolf, as shepherd, upon the universal Church.

2. Who saith, that he is an infallible judge to determine articles of faith, and impose them upon great penalties: so that as a lord he hath dominion over men's faith, and souls too, which the apostles disclaimed.

3. Who saith the Church cannot err, though God and the world know there are not such great errors in principles, nor such villainous enormities, cursed actions, cruel and immortal practices in the world besides, which the poor multitude believes, and kill ^others that oppose it, and venture body and soul upon it.

4. That says, that a priest, though he be a treacherous villain, a contriver of mur-der, an abominable adulterer, hath power to absolve his equal and fellow sinner from all his offences, if he come to confession, though the pretended penitent keep his old habit of wickedness still; contrary to what God and Jesus Christ say, that the dauber with unterapered mortar, and the daubed; the layer of the pillow under sinful elbows, and the leaner thereon; the blind leader, as well as the blind follower, shall all fall together.

5. That saith. There is a purgatory, that is no part of heaven or hell; and that men may be redeemed thence for money: though God saith, the redemption of men's souls is precious, and ceaseth for ever, after the offering of the body of Jesus once for all; that redemption is not with corruptible things, as silver and gold, but with the precious blood of Christ, as a Lamb slain without spot.

5. That saith, that the hands and mouth of a filthy unclean priest, can make, not only the bread and wine sacred, but turn both into the real body and blood of the Son

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METAPHOB.

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of God, make whole Christ of a pitiful wafer cake, and after it is eaten, turns to cormp-tion; and before it is eaten, is a fit feast for rats and mice; not only contrary to reason, but the full verdict of all our senses.

7. That saith. That no person, how good and pious soever he be, can be saved, out of the pale of their polluted, ungodly, and devilish church; though the Scripture plainly affirms, that in every nation, he that fears God, and worketh righteousness, is accepted with him.

8. That says, It is no sin to lie, swear and forswear, to kill, slay, and murder such as they call heretics, though never so good, if it be for the cause of the Church, with a thousand things of the like import, which the people do verily believe : and as they dare not gainsay upon their salvation, so will they embrace and use all opportunities to figl^and make wars, overcome cities, and lay waste countries and kingdoms, to kill and slay, by massacre, and all manner of murdering ways, all ranks and degrees of men, that oppose the horrid principles and practices of those cursed children. Nay, they will go boldly to their own death, when convicted, and condemned for villanies, and deny that to-day, that they were convicted of but yesterday, and though never so notoriously guilty, yet will take it upon their death and salvation, that they are as innocent as the child unborn. What can this be, though they drink it down for most sweet and pleasant wine, but an infusion of the rankest and most deadly poison that the lowest cellar of the bottomless pit can afford, the very wine of fornications, and most dangerous drunkenness and intoxication in the world ? Which is attended with this aggravation, that the best prepared medicine of the wisest physician will not recover them ; for Babylon having made the multitude drunk with this sort of poisoned wine, how rare is it to have any come to themselves, to their right mind again : and to shut up this head, take his argument:

Argument. If no people in the Christian world hath made the multitude, or common sort of people drunk, corrupted and intoxicated their minds by wicked lies and false doctrine, such as beforementioned, as Eome Papal, or Church of Home, hath done: then Home Papal, or Church of Rome, is this Babylon treated of.

But no people in the Christian world hath made the multitude, or common sort of people drunk, corrupted and intoxicated their minds by wicked lies, and false doctrine, such as beformentioned, as Home hath done :

Ergo, Eome papal, or Church of Home, is this Babylon treated of.

IX. Mystery Babylon is such ill company, as to let kings be dishonestly familiar with her, and make the lower and ruder sort of her associates drunk. She is said to sit drunk upon a scarlet-coloured beast, and this beast is full of the names of blasphemy: *' And I saw a woman sit upon a scarlet-coloured beast, full of the names of blasphemy," &c.. Rev. xvii. 3. So that the woman and the beast are distinct: the woman, the Church, the beast, the secular power, or civil state. This appears evident from divers considerations, arising,

(1.) From other prophecies relating to the same thing.

(2.) From the letter of the text.

(3. From arguments in reason.

4. From the confession of the woman Babylon, or the whore herself.

1. From many prophecies ; the latter part of the image is partly

IX. Rome Papal, or Church of Eome, hath not only been ill company to the kings and great men of the earth, in drawing them into her idolatry, abuse of God, his blessed Son, the Christian religion, and blessed books of the Old and New Testament; but she hath made the lower and ruder sort of people drunk too. And it is no wonder, she thinks she may do anything, having a dispensation from heaven, which the Pope keeps the keys of, and fearing no power on earth; for she hath the beast, the secular power under her; she sits upon him, and rides him, and is not only distinct from the secular power, but above it; so as what of the secular power is still left at Rome, is under the conduct and management of the Churdi; tliere being no civil administration of justice, or exercise of laws, but w^hat is authorised and allowed by his unholiness, the head; and the cardinals, the shoulders, breasts, and arms of the church, or state ecclesiastical. To make this fully evident, the Pope doth not only exercise a power of appointing secolars in Rome, and near to it; but he claims the like snprenuM^ abroad, in the islands far off. If the secular princes &11 off from him, or if they will not be reconciled to

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METAPHOB.

FABAIXEL.

iron, and partly clay; two states really distinct, that could never so incorporate as to become one, Dan. ii.

2. From the letter of the text: " I saw a woman sit upon a scarlet-coloured beast, full of the names of blasphemy," Rev. xvii. 3. The colours of the royal and imperial vestments, the angel in the next words declares distinct, and the apostle in the vision beheld them distinct.

3. They appear to be distinct from arguments in reason. For (1.) The beast is in the masculine, the whore in the feminine gender. (2.) The whore else did sit and ride upon herself; a high absurdity. (3.) The horns, being of the beast shall hate the whore; if not distinct, the whore must hate herself, even to ruin and desolation, which is nonsensical. (4.) The beast shall abide, though in captivity, after the whore is thrown down or destroyed. See Rev. xvii. 11, compared with ver. 2, 4, 6, 16.

4. From the plain confession of the woman or whore herself, who saith, " I sit a queen, 1 am no widow." Ergo, she hath a head or husband, which is the beast, little horn, or man of sin, that Paul declared should rise after the removal of the then present power which did let, which the primitive fathers, as

Tertullian, Cyprian, Jerome, and others, understood to be the imperial power, in its pure, civil, iron, or unmixed state.

Ergo, Rome Papal, or Church of Rome, is the whore of Babylon here treated of.

To reinforce this argument we challenge any professed Papist, Atheist, or any else to show where any other people or parties are to whom these characters agree; and then we shall be content to let fall our argument.

him as head of holy church he will excommunicate and depose them, and dispose of their crowns, thrones, and sceptres from them. That the Pope is a temporal prince, as well as an ecclesiastical bishop, t. e. makes laws, exacts tributes, raises soldiers and acts as a monarch, which fairly affords him the title of beast; that his royal robes, chair he sits in, to his very hose and shoes, with the vestments of cardinals, is scarlet, no man can reasonably doubt. That what the civil power claims and the ecclesiastical power exercises, are not incorporated, or entirely mixed; that the princely Pope is in the masculine,'and his spouse, the church in the feminine, is owned by ail parties.

That the church-state doth sit upon, ride, and govern the secular at Rome, Italy, and all its territories ; that the church of Rome owns that she is no widow, but hath a head, called his holiness, or supreme ruler of the church, is so evident that we cannot find them upon any file or record of controversy. There remains therefore no more to be done at this time, but to frame our argument upon the premises, and leave the reader to prove the weight thereof in the balance.

Argument. If there be no visible state in the Christian world, that doth so apparently sit upon, command, and govern the beast, or a great secular power, clothed with scarlet vestments, as Rome Papal, or Church of Rome, doth: then is Rome Papal, or Church of Rome, the whore of Babylon here treated of.

But there is no visible state in the Christian world, that doth so apparently sit upon, command, and govern the beast or secular power, clothed with scarlet vestments, as Rome Papal, or Church of Rome doth.

X. This beast that Babylon sits upon, commands., and governs, is not only clothed with scarlet, but is full of the names of blasphemy, <tc., which may be taken in a threefold sense. (1.) For reproaching the name of God. (2.) For telling lies in divine things. (3.) For ascribing that to creatures which belongs to God. And though we will not excuse the beast from the two former; yet for brevity's sake we shall take the latter, viz., the ascribing that to creatures

X. Rome Papal, or Church of Rome, sits upon, commands, and governs that beast, or scarlet power, that is not only clothed with scarlet vestments, but is full of the names of blasphemy, which appears by his receiving, alloviong, and encouraging the ascribing that to creatures, which belongs to God, and to his Son, of which we give you but these instances; (1.) When this human, sinful, and wicked head, is called our lord god the Pope, whether this is not blasphemy against God ? (2.) When he is called, universal head of the catholic church, which none is but Christ. (3.) When he is called the lamb of God, the light of the world, the root of David, the lion of

METAPHOR. PARALLEL.

which belongs to liim, that saith the tribe of Judah, whether this is not blasphemy " I am God, and my glory will I not against the Son of God ? (4.) Whether when the give to another." orders of the church, oral traditions, the decrees

of councils, are said to be of greater authority than the Scriptures, which they call a nose of wax, the heretic's ink rule, are perniciously miscliievous to the people ; whether this be not blasphemy against God that spake, ami the Word of God spoken ? (5.) When angels, the Virgin Mary, and other unknown saints, shall be invocated with addresses only becoming the Divine Majesty: as if these creatures were infinite, and could hear us at so great a distance as is earth from heaven, which they could not do, if perpendicularly over us, much less from all parts of the world, over which they cannot be; whether this ascribing intiniteuess and adoration to the creature, that is only due to the Creator, who is over all, God blessed for ever, be not blasphemy ? (6.) To conclude, whether making a god of a piece of bread, and calling the profane priest the maker of the Creator, be not ascribing that to the creature, which only belongs to God ? Is not this the vilest blasphemy in the world, worse, if possible, than Atheism itself? For as philosophers observe, it is better having no opinion of God, than such an one as is unworthy of him; which we shall close with this argument.

Argument. If no people ui the Christian world are borne up and supported by a beast full of names, full of such names or inscriptions of blasphemy, as Rome Papal, or Church of Home is, then Home Pa^ml, or Church of Kome, must be this Babylon treated of.

But there is no people in the Christian world borne up and supported by such a blasphemous beast, as Kome Papal, or Church of Kome is. Ergo, &c.

To reinforce this argument, let it be considered, that none can pretend to fix this character or mark upon any Protestant dissenters from the Church of Kome, called heretics, who have no such benst to support them, nor ascribe such blasphemous titles, or adoration to any creature in heaven or earth. For they acknowledge the one God, the object of divine worship ; one Mediator bettveen God and man, the Lord Jesus ; and God's sacred truth to be the only rule; disowning all principles and practices contradictory thereunto.

Ergo, It is not the Protestant dissenters from the Church of Rome that are here meant.

XI. Babylon, that sits upon a XI. Rome Papal, or Church of Rome, doth not scarlet-coloured and blasphemous only sit upon a scarlet-coloured and blasphemous beast, is adorned with great pomp, beast, but she is beautified and adorned with great and outward glory, very well fitting pomp and outward glory, by which she commends that spirit that delights in grandeur: herself to that part of the world that delights " And the woman was arrayed in in her gaudery, being a woman whose worship purple and scarlet, and decked with is filled with detestable doctrine, which she gold, and precious stones, and pearl, holds forth to them with pictures and gallaatiy having a golden cup in her hand, of all sorts. (1.) Look into the holy patrimony full of abomination, and filthiness of of consecrated saints, there you find riches herfornication,"Rev. xvii. 4. Which and honour, though not durable riches, and must be such as none of her neigh- righteousness. (2.) Look unto their garbs and hours can match her in, else no vestments, there you shall find cardinals like note of distinction. splendid princes, heads of parties and provinces in

such habiHments, that for riches might have become the highest order of the Jewish priesthood. (3.) Look into the instmments, and mode of their worship, and there you shall find the altar and candlesticks, the vessels for oil and pots of purification, as if their predecessors had been at Solomon's temple and had brought a pattern from thence; and yet in this golden cup, or framed piece of gallantly, there is nothing to be found, but foul and adulterated wine, most fitly to be called by the angel, abomination, and filthiness, and the wine of fornication: which we conclude with this argument.

Argument. If no people in the Christian world hath such riches and splendour, such pomp and gallantry m the maintenance and management of their worship, as Rome Papal, or Church of Rome hath. Then Rome Papal must be this gaudy harlot, or whore of Babylon.

But there is no people in the Chiistiaix world that hath Buch riches and splendour, SQch pomp and gallantry in the maintenance and mcmagement of religious worship, as Borne Papal, or Church of Borne hath.

Ergo^ Borne Papal, or Church of Borne must be this whore, or well-&vonred harlot treated of.

The Argument is full and clear, and so well fortified, that we think it needs no vear-guard to enforce it; and therefore, though it be short, and low of btature, we shall leave it amongst our infantry, and draw up our right and left wings, yet further to assault Babylon.

MBTAPHOB. PARALLEL.

XII. This woman or city, that XII. Borne Papain or Church of Rome, if sho is thiis adorned with outward pomp be not concerned here, wewillaoquither of being and glory, hath upon her fore- Mystery Babylon.

head a name written, " MYSTEBY, (1.) Here is a name written in capital letterB* BABYLON THE GBEAT, THE and written so as to be read publicly too. It is not MOTHEB OF HABLOTS AND writteni^K)nany part of the woman, that nay bs ABOMINATIONS OF THE hid or covered With a garment, but on that paet EABTH," Bev. xvii. 5, which which is bare, and is ea»est to be seen, her fore* may be true both in a literal and head, her public, visible, and known parts. mystical sense, the breeder of con- (2.) Here is Babyicm, or oonfuaon, a mixed cubines, and whores, to gratify body, that is far from that good and pure orderi the sensual appetites of her treacher- which in words she pretends. ous sons; but chiefly in a mystical (3.) Here is Mystery in the case, and a great seose, she breeds, and briogs forth Mystery to a wonder, even to the surprismg of spiritual harlots, viz, unclean com- every wise and thinking man, Vor. 6. munities. (4.) Here is a mother, a mother o£ a very spu*

nous, illegitimate, and unclean o£&pring, harlots and abominations, many abominations, and great and reigning too, *' Abominations of the earth," i. e., that large part of the earth, where she is situate, and doth reside. A little unto each of these, as the time and space we are limited to will allow.

A name upon the forehead. If this were not to be read and seen by most Christians and professors, it would not much concern the Christian world for whom it must be calculated; for others that own not the Christian Beligion, are not in a capacity to make a judgment upon the case: for if this book of the Bievelations were not written for the Christian world, it leaves us not any certainty where the case is to be considered, and the matter to be judged. Now if it be calculated for the Christian world, then it must be upon such a people, that it is most public and visible, and apparent, which agrees to none so fitly as to the Church of Borne; which by thefar own confession, is the most potent and visible in the Chrbtian world, for where have the inconsiderable heretics, so called, whose beings are in corners, such a name, as may be read or known by all, or by the principal part of the Christian world ? Now to clear these poor innocent, so called, heretics, from being concerned in this character, we imagine at least it cannot refer to them:

1. Because they have no forehead so broad to bear the inscription, which we will engage to make good against any Bomanist in the world.

2. Because they are so plain and honest a people, and their prindplesso easily and well known, that it is wild and ridiculous to call them Mystery Babylon, there neither being any hellish depth nor confusion in what they profess, as might be fully evinced by unquestionable instances; for what confusion or hidden thing can be in this, that there is one Crod the object of worship, one holy book called the Bible, the rule of worship, one blessed kingdom, heaven, or world to come, the reward of worship; and all that act faith, hope^ and charity, upon these three great fundamental principles, shall inherit that blessed kingdom, or world to come ?

3. Because they are so retired and private, that had they a forehead broad enough for the inscription aforesaid, yet they sit so low iJiat nations cannot easily read it; and if we acquit the poor innocent Protestant, whom must we fix these characters upon? if all dissen' ters from the Church of Bome be clear, then it must unavoidably be fixed uponBome her* self: if any demand for what reason, the answer is,

First; Because, when the Protestants are exempted, then there is lone left to bear th0 inscription, but the Church of Bome. 3 l

1. She hath a forehead hroad enough to bear Mystery and confusion, for there is not a greater hellish depth and confusion to be found upon any people, than upon the Church of Borne, as will appear in its place.

2. Because the dissenters, with respect to appearance, and the exerdse of power, are very small and inconsiderable, in comparison of that overgrown monstrous body of tlie Church of Bome; for to call the dissenters great, and the Church of Bome small, is as congruous, as to call the ocean a little spring, and the smallest brook the ocean.

Secondly; Babylon, confusion, or a mixed body, is far from that pure order, which in words Bome pretends unto, and can by no means agree to the Protestants; for they are so strict in their discipline, that they admit >of no such mixture that deserves the name of confusion, they will receive none into their communion without much caution and satis-&ction; and when received, keep them no longer than they appear to walk strictly and holily, according to the principles upon which they first received them ; and as for their officers, they are soon summed up, being no more than bishops, or elders, and deacons. Bat the Boman Church may be called Babylon, or the city of confusion very reasonably, because she so fitly answers literal Babylon of old, that was her type, and from whence she derives her name;

1. In setting up another way for men to go to heaven by, than what God hath ordained and appointed, viz., a tower of their own making.

2. In baring so many languages amongst them, which is like the confusion of Babel.

3. In bearing the glory and sway over the kingdoms and countries of the chiefest part of the world, therefore called the lady of kingdoms, which is no way applicable to the poor dissenters.

4. In plucking up, or razing out the true worship of Gud, which was settled at Jerusalem, and setting up idolatry in the room of it.

5. In captivating God's people, who were carried away into literal Babylon.

6. In their doctrines, principles, and modes of worship, which is such a jumble, mixture, and heap of things, that may go for confusion itself.

7. In their orders, diversity, and long muster-roll of officers, that are so numerous, as well as unscriptural, that if mucture and confusion may be thought to be any where, it is to be found in this Church, where you have popes, cardinals, archbishops, abbots, pro\in-cials, heads of fraternities, priests, monks, friars, followers of Dominick, St. Francis, Jan-senius, Augustine, Oapucins, &c., and what not ? All which many times more like to be Babylon, mixture, or confusion, than the dissenters from the Bomish Church.

Thbdly ; For Mystery, which is in the description, it no where agrees to them, whom they call heretics, but agrees very well to the Church of Bome, in four Uiings:

1. In calling themselves the Church of God, and yet are the synagogue of Satan, that is a Mystery.

2. In calling themselves the pure spouse of Christ, and yet an abominable whore, that is a Mystery.

3. In pretending to be the mother of peace, purity, and charity, and yet the breeder, brmger-forth, and cherisher of division, falsehood, most bloody butcheries, and barbarous cruelties, this is a Mystery.

4. In being queen regent, riding upon the beast in state, and yet being that good woman that fled into the wUdemess, and abides there in a suffering condition tul the time of the beast's reign, this is a Mystery. See our fourth argument: one proof of theur Church U visibility ; yet it is evident the true Church, for the space of 260 years, was to be in the wilderness, or in an obscure condition, &c.

Fourthly; Mother of harlots, and abominations, better agrees to the Church of Bome, than to Protestants.

It is against the principles of Protestants, to allow fornication or adultery, in persons of any rank whatsoever, maintaining constantly, that marriage is honourable, but whore-mongers and adulterers God will judge: whereas Bome gives public toleration to note-rious whoredoms, and the most shameless and unnatural beastialities, as the iiriiole world knows.

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Fifthly; For mother of harlots, in a spiritoal sense, she is owned by all her duldren to be the mother-church. And,

1. Therefore Protestants are exhorted to return ipto the bosom of their mother.

2. All polluted and national churches in the European kingdoms, sprang from her, as the churches of France, Spain, Portugal, &c.,

3. All corruption in doctrine and discipline may call her mother, that is to say, the false titles and errors following, viz., Universal, supreme, iofjEdlible head, holy &th«r the Pope, his holiness in the ahstract-^Our Lord God the Pope, unnbrring church, priestly absolution, selling of pardons, intlulgences, dispensations, adoring the crucifix, worshipping of images, foolish crossing, anointings, and sprinkling with holy water, the adoration of the mass, and many such things, which from the beginning was not so.

4. For personal vices: from whence come horrid oaths and blasphemies, most astonishing peijury, and subtle equivocations, and hypocrisies, all manner of undeannesses, lying, and adulteries, covenant-breakmg, and bloody-mindedness; is this allowed and practised by the Protestants ? No, no, they are the brats and ofEspiing of this lewd and filthy mother, who indulgeth those abominable, pernicious practices, for which she is rightlv called " Mystery, Babylon the great, the mother of harlots, and abominations of the earth, Which we conclude with this argument;

Argument. If this same Mystery, Babylon the great, the |mother of harlots, and abominations of the earth, doth not so fully and fitly agree to tiie Protestants, or any other people, as it doth to Rome Papal, or Church of Rome. Then Rome Papal, or Church of Rome, and not the Protestants, &c., is Mystery Babylon, the mother of harlots.

But this name Mystery, Babylon the great, the mother of harlots, and abominations of the earth, doth not so fuUy and fitly a^Tce to the Protestants, Ac., as it doth to Rome Papal, or Church of Rome.

Ergo, Rome Papal, not the Protestants, is Mystery Babybn, the mother of harlots.

METAPHOB.

Xm. This Mystery Babylon, mother of horlots, and abominations of the earth, is very drunken company; for she not only makes others drunk with the wine of her fornication, and commits adultery herself; but she is a beastly drunken whore, that makes herself drunk after the worst manner of drunkenness, which is, to be drunk with blood, the best blood, the blood of the saints and martyrs of Jesus Christ; " and I saw a woman drunk with the blood of the saints, and the blood of the martyrs of Jesus, and I wondered with great admuration," Rev. xviL 6.

PABALLBL.

XIII. Rome Papal, or Church of Rome, if she be guilty here, it is enough to make not.enly good men, but even angels wonder, to see a woman pretending to be nobly descended, the daughter to the great King of heaven, the spouse of the Lamb, the mother of all peace, purity, holiness, innocency, charity, and chastity; I say, to see a woman by profession, such a dnmken brastly strumpet in works and actions: " and if Rome Papal, or Church of Rome be guilty in this point, she is the unhappiest church in the world; for she then gives cause to every good man in the world to abhor her, and indeed she had very good luck if she escape this oharge; for if she be Mys-tary Babybn, ike mother of false churches, and abominations of the earth, there is no avoiding

but she must be this dnmken strumpet. But because it is never safe judging a cause before trial and examination of witnesses, we will,

1. Consider what it is to be drunk. .

2. What things do necessarily contribute to it.

3. The true and proper signs of it.

4* Whether such things can be fixed upon Rome Papain or Church of Rome 7 And then conclude this head.

1. To be drunk, is an excessive taking in of such things, as disorder nature in its course and operations. This we take to be a general definition of it, including the proper and metaphorical notations thereof.

2. Such things as necessarily contribute to it; are, (1.) Great and vehement thirst. (2.) Plenty of the thing thirsted after. (3.) The greedy taking their fill of it

3. The signs of drunkenness are, (1.) When the faculties are so disordered, that they will not submit to the best reason that «an be given them. (2.) When they will

abuse those whom they are most obliged to love and respect. (8.) When they have cast off all consideration of their own and others good, and forbear no mischief but what they are restrained from by force.

4. That these things are evident in the church of Rome, and cannot be fiurly fixed upon her oppositeSy or supposed heretics, appears,

1. Because she hath shed such a mass, a very great mass of blood upon the account of religion, all which was unlawfully shed, of this the whole Christian world is a witness.

2. To clear her supposed heretics from this red and bloody crime.

(1.) It is against their principal to kill men for religion, and this they do avowedly profess, pleading for liberty of conscience, in matters purely religious in all places.

(2.) They have wanted power to do it, in case they had been for it in principle, all power bemg in the hands of Papists before the Reformation.

(3.) Where there hath since been a Protestant seat or kingdom, governed by laws different from that of the Popish countries, yet they have not made use of their power and laws, to take away the lives of Papists merely for religion; and if it hath happened at any time, that some ecclesiastical persons have been put to death by Protestants: it has been but very rare and seldom, and the cause not for thek religion, but for sedition, rebellion, and treason: otherwise they have lived peaceably under Protestant govemers, enjoying their dvil right in common with other men. And for the confirming of this, we make a challenge to dl Christendom to come forth and make it appear, where England, Scotland, and £eland, the United Provinces, &c., since the Reformation, have, by mas> aacres, murders^ or martyrdom, put one thousand, nay, one hundred to death, of men, women, and children, only because they professed the Romish religion, or any religion different from theirs: so far have they been frpm making themselves drunk with blood of saints, and religious men. And if this cannot be done, then having brought our character within the confines of the Christian world, we must necessarily charge this drunkenness, by blood, upon the church of Rome.

This head we will conclude with the following argument:

If no sect of people in the Christian world, be guilty of so much blood, drunk with blood, innocent blood, blood of saints, as the Church of Rome is, then tiie Church of Rome is this woman that St. John saw to his great astonishment, drunk with the blood of the saints, and the martyrs of Jesus.

But there is no sect of people, &c., guilty of so much blood, or drunk with the blood of saints, &c., Ergo^ the Church of Rome is this woman, &c.

HETAPHOB. PARALLEL.

XIY. Babylon is a Church or XIY. Besides all that hath been said, we hope body of people, that sits upon a to very good purpose, if we find not Rome here, beast that hath seven heads, or se we will let her go for ever: for, (1.) This is the ven sorts of sovereign governments, place which hath had seven sovereign govem-1. Kings, of whom Romulus was the ments, five of which were gone off the stage, and first. 2. Consuls. 3. I^Iilitary tri the sixth, viz., the heathen empire, was in being bunes. 4. Decemvirs. 0. Dictators, in St. John's time. (2.) The seventh was to 6. Heathen emperors. 7. Christ appear and continue but a short space, viz., the ian emperors. Rev. xvii. 9,10, 11, Christian empire: for it cannot be the Papal "And here is the mind that hath power, because that was not up m St. John's wisdom, the seven heads are seven time, so not the sixth head; and as the Papal mountains on which the woman power, for that reason, could not be tlie sixth head, sitteth. And there are seven kings, so for a very good reason, could not be the seventh five are fallen, one is, and the other head, because that whensoever that did appear, is not yet come: but when he cometh it was to continue but ,a short space; which re-he must continue but a short space, spects not the Papal power, but answers the Chris-And the Beast that was, and is not, tian empire; for the Papal ^ower has continued even he is the eighth, and of the longer tiban any of the other sovereignties that seven, and goeth into perdition 1"* went before; and if the Papal power be neither

the sixth, nor seventh Head, then it must needs be

the eighth, which is one of the seventh, and goes

into perdition, or else it must be no head or power at all. But a head and a power it is, a

* See Mede, Peter de MoufU &c.

MLTAFHOIt, PAUALLEL,

great head and power it hath been, therefore it is the eighth head which carries the whore according to the express letter of the text, and shall go into perdition. And that by the woman, city, or whore, that sitteth upon the seven mountains, is meant Rome, we have no cause to doubt, because the great sons of Rome themselves, as Baronius, Bellarmine, and many others do confess it; but would defend their mother from being a whore, by putting it off to the power of Borne in its Heathen state: to which we have fully answered al« ready; and to say, that Borne Papel is neither the sixth head, nor the seventh, but the very last beast, or eighth head, in which their is a secular and an ecclesiasti(»l power joined together; which makes up a beast, a most blasphemous beast, and a whore, a most devilish, drunken, and bloody whore, which hath her seat upon seven mountains, on which this city of Borne was built as before. This paragraph we shall shut up with this argument.

Argument. If Borne Papal, or Church of Borne, be borne by a secular power which had seven sovereign govemm ents, seated upon seven hills; then Bome Papal, or Church of Bome, is the very Mystery Babylon, that the apostle John saw in his Apocalyptical vision.

But Bome Papal, or Church of Bome, is bome up by a secular power, which had seven sovereign governments, and seated upon seven hills.

Ergo^ Bome Papal, or Church of Bome, is the very mystical Babylon, &c.

This argument shines so dear, that unless our adversaries can assign any Protestant state, by them called heretical, that these characters do better and more fiilly agree to, it must pass for current coin, and which we shall be ready to receive from them; so we proceed.

XV. Mystery Babylon, is not only XV. Bome Papal, or Church of Bome, is not a beastly woman, that has made only a beastly woman, that has made herself herself drunk with the blood of the drunk with the blood of the saints and martyrs saints and martyrs of Jesus, that of Jesus, that sits upon a beast, or the remains of sits upon a beast that had seven heads, that power, which had seven sorts of sovereign or seven sorts of sovereign govern- goverments, and is seated upon seven mountains; ments, and was seated upon seven that professes herself the mother of all spiritual mountains; that professeth herself power and jurisdiction: but is such a woman, the mother of all spiritual power and and such a city, that such a vision and pro^. jurisdiction: but such a woman, and phecy of St. John, hath for several hundreds of such a city, that in the eye of the years reigned over the kings of the earth; she vision, had, did, or was, to reign over hath governed a great part of Italy, if we will the kings of the earth, Bev. xvii. believe herself, ever since Constantino, who gave 18, *' And the woman which thou it as a partrimony to St. Peter; she hath had her sawest, is this great city, which kingdom over Germany, so long upon France, reigneth over the kings of the earth." Spain, Portugal, Poland, England, Scotland, and

Ireland; so Uiat their kings have been governed by her; whom she would, they killed; whom she willed, they worshipped, and so became guilty of drinking the wine of her fornication ; whom she willed, they set up; whom she willed, they plucked down. What she required, they paid themselves, and made their people pay also. When she willed, they raised arms; and when she willed, they laid them down again. What shall we say, the Church of Bome hath had such power over the kingdoms of Europe, that the power and wills of princes have been controled and over-ruled, when in any considerable case they have gone contrary to the sense and interest of the Church, and that to such a degree, as they have sometimes made them do penance, resign up their crowns, and then receive them again as an act of kindness, from the chair of St. Peter, which affords us ground for such an argument as this:—

Argument. If their be no great and considerable body of people in the Christian world, that kith so evidently and apparently reigned over the kings of the earth, as Bome Papal or Church of Bome hath done; then Bome Papal, or Church of Bome, is this Babylon, city, or people, that St. John sets forth.

But there is no such great and considerable body, &c.

Ergoy Bome Papal, ^., must be this Babylon, &c.

The major is undeniable; the minor is so notoriously known to the whole world that

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the Papists can never avoid the force of it, unless they can produce some Protestant kingdom, or state, that domineered over the kings of the earth in a more eminent way and manner, than Home is here charged with: hut that is impossible. The conclusion is therefore true.

And now having thus in fifteen particulais run the metaphor by way of parallel, betwixt Mystery Babylon, and Hone Papal, as the same is set forth in the Apocalypse, other histories, and known experiences, we shall, before we quit this task, briefly consider, how the acts and progress of the Church of Rome do most fully compoit with other types and prophecies of holy Scripture, namely, with literal Babylon, that was her type, and from whence she derives her name; from the prophecy of Daniel, concerning the little horn, vile person, or man of sin, which is her head; the prophecy of the apostle Paul, in two remarkable epistles, the first to Timothy, and the second to the Thessalonians ; and conclude. The sum we shall cast into one general argument, and so proceed to the various branches of it. The concluding argument is this:

Argument That people whose acts and progress do most fitly and fully comport with literal Babylon, which was a type, with the prophecy of Daniel about the Uttle horn, and Bevelations of the New Testament about the last scene of things, is undoubtedly the wicked and bloody whore of Babylon.

But Bome Papal, or Church of Home, is that people, whose acts and progress do most fitly and fully comport with literal Babylon, the prophecy of Daniel, and Bevelation of the New Testament, about the last scene of things.

Ergo, Rome Papal, or Church of Rome, is undoubtedly the wicked and bloody whore of Babylon.

The truth of this argument we will endeavour to illustrate by this induction of particu* lars following.

METAPHeS.

I. As literal Babylon was the head city of the first or Chaldean kingdom, called the glory of the Chaldean kingdom, and great Babylon, &c., Isa. xiii. 19.

II. Literal Baylon had a great head or king over her, called Lucifer, or son of the morning.

in. Literal Babylon had dominion over many countries or provinces.

lY. Chaldea, or literal Babylon, fell under a four-fold circumstance, in respect of her supreme lord, or chief head. As, (1.) that he " was," when in great pride he did insultingly say, " Is not this great Babylon, that I have built, by the might of my power, for the honour of my majesty?" (%.) He " was not,** when by the watchers, and the holy ones, he was tossed from his throne, and made to eat grass with oxen, till seven times or 3'ears, passed over him. (3.) yet "was," when his rea8on,and the hearts of his nobles returned to him, and gave him a re-advancement. (4.) Went off finally, when God brought the Medes and Persians against his successor, into whose hands the kingdom was

YARALLBL.

I. So Rome Papal is the head dty of the last kingdom, called great Babylon, or the great and mother city. Rev. xvii. 18.

IL So Rome Papal hath a great head or king over her, called the angel of the bottomless-pit, son of the evening, darbiess, or perdition.

III. Rome, or Mystery Babylon, hath dominion over many countries or kingdoms, no less than the territories or jurisdictions of ten considerable kings, called ten horns.

IV. Rome, or Mystery Babylon, is foretold by the angel to fidl under a four-fold circumstance, in respect to her supreme lord, or chief head, the last beast, by her called," our lord god the Pope." (1.) When he canies the whore in state, makes war with the saints, and overcomes them; when his adherents say, " Who is like unto the beast ? who is able to make war with him ?" Then " he was.'' (2.) He y is not," when the horns shall hate the whore, make her desolate, eat her flesh, and bum her with fire." And good men join issue with them, to take away the little bom's dominion, and lead him into captivity, whose life shall be prolonged for a season and time, even unto the time of the end. (3.) He " yet is," when by virtue of a false prophet, and all the helps Satan, the dragon can afford him, he shall make a rally of the careless nations, to bring up against the Jews, after the restoration, to complete the battle of *' Armageddon," foretold by divers prophecies. (4.) He shall

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go off the stage for ever; as the Man of Sin, great opposer of Christ, and son of perdition, when God shall send his Son from heaven to fight against, and slaughter his deceived nations; of whom it is said, " The Lord shall go forth, and fight against those nations, as when he fought in the day of hatUe," Zech. xiv. 3, which will he so dreadful a fight or hattle, as never yet was fought, for slaughter and blood; and so destroy this vile person with the brightness of lus appearance, to fulfil 2 Thesa. ii., and cast him, as the son of perdition, into the burning flames, to fulfil Rev. xix. 20, *' And the fowls of heaven shaU be filled with their flesh. And here is the mind that hath wisdom. The beast that was, and is not, and yet is, is of the seventh head, and is the eighth, and goeth into perdition."

V. The first beast, or head cf V. The last beast, or head of the Roman king-the Chaldean kingdom, or literal dom, called Mystery Babylon, doth invade Sion,

the Oospel-Church; hath closely besieged her and blocked up her privileges, and trampled under foot the holy dty for a long space of time. Rev. xi.2.

Babylon, did invade Judea, besiege Jerusalem, take the city, and trample it under foot, till raised again by an edict from the next great king of Persia.

VI. The first beast or power of the Chaldean kingdom, called liteial Babylon, did t^e away the two olive-trees, that stood before the God of the whole earth.

VII. Chaldea, or literal Babylon, did set up image-worship, commanding, upon pain of burning, the worshippers of the true God to fall down, Jer. 1. 38, Dan. iii. 6, " It is the place of graven images, and they are mad upon their idols." ''And whoso falleth not down, and wor-shippeth, shall the same hour be cast into the midst of the burning fiery furnace."

VIII. Chaldea, or literal Babylon, was the place of captivity and spoil; for she carried the servants of God away captive, and made a spoil of Uieir treasures, and rejoiced in so doing. Here we shall find Ezekiel, and Daniel, and thousands more in captivity ; here we shall find the spoils of Jerusalem, and the enemy re* joicing in the spoil, Jer. Iii. 28, 29, 30, Ezek. i., Dan. i. ''Because ye were glad, because ye rejoiced at the destruction, ye are grown fat as the heifers at grass, and bellow as bulls," &c., Jer. i. 11, and li. 35.

VI. The last beast, or power of the Roman kingdom, hath taken away, or endeavoured to slay the two witnesses, that bore up the light and testimony of God to the world.

Vn. Rome, or Mystery Babylon, requires worship to be given to the crucifix, the image of the virgin Mary, and other saints, but especially to^ the idol of the mass; so that whosoever will not own that most ridiculous idolatry, of a piece of consecrated bread, coming out of the priest's unhallowed hands to be their God and Saviour, shall be burned at a stake; as many blessed men and women, young and old, were in the Marian days. See Fox's Acts and Monuments.

Vm. Rome, or Mystery Babylon, is become the place of captivity and spoil; for it is by her orders, dictates, and influence, that the servants of God have been carried away captive, and their goods and possessions made a spoil of in all parts of the Christian world. In her dominions itwas, where we find John Huss, Jerome of Prague, the noble Lord Cobham, and thousands more captivated and destroyed. It is in the gaols we find good men imprisoned; in Popish countries we find the Inquisition, and other cruel usages: for who is it in aU the Christian world besides, that imprisons, spoils, and destroys men for their religion, that persecutes the people of God, but the vassals of this sinful city of Rome ? Her wicked

sons did not only kill and spoil in Bohemia, Piedmont, and other countries, but they rejoiced in their horrid wickedness, as appears in the histories of the saint's sufferings, written by Mr. Fox, Mr. Clark, Sir Sam. Moreland and others, &c,

IX. Chaldea, or literal Babylon, IX. Rome or Mystery Babylon, notwithstand-notwithstanding her great wicked- iug her great crimes, and most horrid wickedness, yet was the most lofty and ness, yet hath been the most proud of any city proud of all countries besides, or people in the Christian world, who saith in called the " Lady of kingdoms, and her heart, " I sit a queen, am no widow, shall see the glory and beauty of excellency, no sorrow;" for which haughtiness and pride of

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METAPHOB.

PABALLEL.

or which God doth severely threaten her. *'Behold, I am against thee, 0 thou most prond, sud the Lord God of hosts: for thy day is come, the time, that I will visit thee," Rev. xviii. 7, Jer. 1. 31.

X. Chaldea, or literal Babylon, was not only a people of great pomp, pride, and covetousness, bat of great riches and treasures. " Thou that dwellest upon many waters, abundant in treasures, thine end is come, the end of thy covetousness," Jer. 1. 37, and li. 13.

hers, the Lord will remember her with judgment, and severity, when he comes to make inquisition for blood, and avenge upon her the injury done to Sion: Rev. xviii. 7, " How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her," &c.

X. Rome or Mystery Babylon, is not only a people of great pomp and pride, arrayed with purple, scarlet, gold, pearl, and precious stones, but she sits upon many waters, is covetous, as well as proud, and full of treasures: and indeed it must needs be so; for besides the gifts that were first given in the time of Constantine, as is pre-tended, she hath made a prey upon nations, a spoil upon saints, had the gifts of kings, had vast revenues settled upon her orders and clergy; she has peeled the people by seliing pardons and indulgences, raising Peter-pence, and the like; so horribly covetous is she, that she is not willing any shoidd go to heaven without the gift of money to Holy Church, by which slight she is grown so exceeding rich, and full of treasure, that she can afford a golden cup to present her intoxicating wine in, to be clothed with scarlet, decked with gold, pearl, and precious stones; she makes the merchants of the earth rich that do trade with her; she hath indeed as a full answer to her type. Lam. i. 10, stretched forth her hand upon all the pleasant things of those countries and kingdoms where she hath sat as

a queen. _

XI. Rome, or Mystery Babylon, hath spoiled

the meetings of God*s people, the true professors of the religion of the holy Jesus, by drivmg the Gospel, Sion, or Church, into the wilderness; and oftentimes burning and pluckmg down their meeting-places, and persecuting her ministers, driving them into comers, frighting and dispersing their auditors, by fines, imprisonments, banishments, and cruel usages; so that her ministers have been made to sigh, her gates become deso* late, none being suffered to enter without danger; and their virgins, the best sort of professors, have been afficted: the feuthful pastors grieving, because they might not preach to their flocks; and the people mourning, because they could not hear the pleasant voice of their pastors, by reason of vioknoe, &c.

XII. Rome, or Mystery Babylon,hathmade tlie worst of men rulers, or chief among the nations; not suffering men to bear office in kingdoms, cities, or corporations, nor indeed comfortably to buy and sell, unless they would relinquish goodness and religion, and receive the mark of the beast in their forehead or right-hands, viz., pub* licly profess or privately subscribe to such injunctions as were against their consciences, and inconsistent with their religion: who can be cardinals,

unless they do own the Pope ? Who can be kings, without being deposed or poisoned, that subsoibe not to the see of Rome ? Who can sit safe as governors over any cities, where she sits as queen, without truckling under the yoke of servitude, that she puts upon the necks of all her vassals? Rev. xiii. 16,17.

Xin. Chaldea, or literal Baby- XII. Rome, or Mystery Babylon, hath been Ion, was guilty of starving, or fa- guilty of this most horrid cruelty, by forcing

tender and heavenly bom souls, both ministers and people from their dwellings, and that in a most bitter season, driving them up into comers, where they have been kept, till starved to death

XL Chaldea, or literal Babykn, did spoil the meetings of God's people, made the ways of Sion to mourn, beGEtuse men coidd not come to the solemn assemblies. Lam. i. 4, '* The ways of Sion do moum, because none can come to her solemn feasts, or assemblies. All her gates are desolate, her priests, or ministers, do sigh, her virgins^ are afflicted, and she is in bitterness," &c.

Xn. Chaldea, or literal Babylon, made the worst of men, chief among the nations, and provboes, over which die ruled, suffering none to come to preferment, but such as were enemies to Sion, and the ways of worship by her observed. Lam. L 5, ** Her adversaries prosper, and are the chief/* &c.

mi^ng the children of Sion, m the days of her power and reign, which made the prophet cry out Lam. i. 19, iv. 7, 8, 9, 10, and

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889

' METAPHOR.

PARALLEL.

Y. 10, '' My priests and mine elders by much hunger; of which we have a lamentable

perished m the city, while they sought and heart-breaking relation, in the history of the

their meat to refresh their soul; Irish massacre, &c.

those that were purer than snow;

whiter than milk, more ruddy than precious stones curiously polished, became as black as,

a coal, withered and wrinkled, their skin cleaves to their bones for want of food." XrV. Chaldea, or literal Baby XIV. Home, or mystery Babylon, hath so much

Ion, delii^ted so in burning-work, delighted in the cursed trade of burning, that

she hath not been contented with burning the bodies of men and women to ashes; but she hath burnt down their meeting-places, wherein they worshipped Grod; and not only so, but the very habitations and dwelling-places of the faithful servants of Christ, leaving them and tlieir wives and children harbourless; as she did not only to the blessed witnesses of Christ, in the val-lies of Piedmont, but to &mous and renowned London itself, &c,, remember 1666.

as that they set on fire and burnt down the very houses and dwellings of the people of Sion, as well as the places of public worship, Jer. lii. 12,13, " In the mneteenth year of the king of Babylon, came his chief steward, and burnt the house, of the Xord, and the king's house, and all the houses of Jerusalem, and all the great houses burnt he with fire," &c.

XY. Chaldea, or literal Babylon was so villainous as to ravish the women in Sion, and the maids in the cities of Judea, declaring their sin like Sodom, Lam. v. 11. " They defiled the women, and ravished the maids in their cities," Ac.

XVI. Chaldea, or literal Babylon, delighted in hanging as well as burning; serving God's people, as men serve dogs that they do not think fit to live; as well as used them like dry bones and rotten wood, by burning them to ashes and powder, they hanged them up an well as burnt them, and hanged them up in a miserable manner too, even Uie best among the people. Lam. V. 12, '* Princes are hanged up by their hands, the faces of elders were not honoured," which is the worst way of hanging for continuance of shame and pain.

XV. Rome, or Mystery Babylon, hath been so beastly villainous, that it is almost beyond belief, taking women before their husband's faces, and maidens before their parent's faces; first ravishing them openly, in the sight of the sun, and then imbruing their barbarous hands in their blood, as divers histories do declare.

XVI. Home, or Mystery Babylon, hath not less answered her type in this than in many other things; for she hath served the best of men like dogs, that have been counted not fit to live, for besides making them like rotten wood, and burning their bones into lime, dust, or powder, she hath driven a very cursed trade in hanging; and because she would see which was the worst way of hanging, she has hanged some by the neck till dead, and others by the middle, and burnt them by degrees, to lengthen out their pain and misery ; others by their tenderest parts; 0 monstrous barbarity! A shame to have it told in Gath, or published in the streets of Askelon I What was done to the noble lord Cobham, and many others in these parts of the world, is so plain and notorious, as if she had been under a constraint to accomf^sh the iniquity of her type.

Here we shall, for the further clearing up of this Mystery, run a brief parallel between the little Horn and the Popes or bishops of Home, and so conclude.

I. The little Horn rose at the I. The Popes of Home were kept under by the latter end of the fourth kingdom, emperors, who kept a strict eye over them, curbed

their insolencies and exorbitances, and at the first appearance nipping their aspiring projects in the very bud; sometimes deposing and banishing some proud prelates, when th(7 showed at what they levelled their designs. But after the power of Home, which before was entire in one emperor, fell into ten parts and divisions, which happened in the year of our Lord 45G, as • Du-Moulin, and the learned f Mede show at large, out of the Roman histories. Upon this divi-

or when the Roman empire stood upon its last legs, or fell into a division of ten pai-ts, Dan. vii. 7, 8. "And the TRoman, or] fourth beast had ten £oms; and behold, there came up amongst them another little Horn."

Accompiishment of prophecies.

f. Lv|}. iii. p. 779.

IfKTAPHOB. PABALLEL.

non, and weakness of the empire, the bishop of Rome took his advantage, to make his advance, and rose up to regal power, enacting laws, raising taxes, and levying soldiers; by which means he struck in with parties, and encroached upon Italy, and the parts adjacent.

U. This power arising upon the II. The Papal power, or bishop of Home, be-weakening and division of the fore this division, was but low and small, being -old state of the fourth monarch confined to his episcopal power over the Church, or kingdom, is called a little Horn till by his arts he had got up gradually to the re-because truly so at its first begin- gal seat, and power of the temporal sword, which ning, Dan. vii. 8, " And behold there he managed with so much craft and policy, tliat came up among them another littie afterwards he enlarged his domiaions; but is very Horn," &c. rightfully in his infancy styled a little prince, pow-

er, or Horn, arising up amongst, or after the rest, which began presently after the death of Julian, about the year 365, in which time was a most fearftd earthquake, the like never known before, betokening the decay of the fourth kingdom, in its civil state or power, by a division or falling of nations, who set themselves against the power of Rome, and harassed, wasted, and destroyed the provinces thereof, for near forty-five years together. See Mede, lib. 3, p. 659.

nis This little Horn, after his rise III. The Papal power having gained the tem-to temporal power, plucks up three poral sword, though but a little Horn at his be-of the ten horns by tiie roots. Dan. ginning, did practice and prosper so, that betwixt vii. 8, ** Before whom there were the year 365, and the year 456, or soon after, three of the first horns plucked up when Home was sacked by Gensericus, he gained by the roots." such enlargements, that he came to possess about

three parts of ten of the former or old Boman dominions, according to the rules or measure of the compass ; as we find in Mr. Mede, lib. 3. p. 658y and &mous Du Moulin, ubi tupra. Upon which three characters of the littie Horn, we frame this short argument.

If the Pope of Rome did arise to temporal power, upon the weakening of the Csesarean dominion, which before did hinder him in his aspiring usurpation, was but littie in his old rise and appearance, did enlarge, and grow to a possession of about a third part of the old Roman dominion: then the Pope of Rome is the littie Horn, the wicked power and viie person, set forth by the prophet DanieL

But the antecedent is true:— ErgQ, so is the consequent

lY. This littie Horn hath eyes lY. The Pope of Rome hath eyes like the eyes like the eyes of a man, &c, of a man, the resemblance of a human look,

but a heart like* the dragon, out of which foul mouth he utters presumptuous things. His predecessors had eyes like a leopard, a bear, a lion, a dragon; but this hath eyes like a man. In which there are three things to be noted: I. He looks higher; 2. Sees further; and, 3. Is more enticing than those that went before him. (1.) He looks higher, that is, makes a pretence of piety, and design for heaven. (2.) Sees further, that deceit, flattery, and policy, will do more than strength, (3.) Is more enticing to kings and people, than the eyes of a leopard, lion, or dragon, or the former powers in their heathen state.

V. This little Horn hath a mouth Y. The Pope of Rome hath a mouth speaking speaking great orpresumptuousthings, great or presumptuous things, above the ordinaiy above the rate of ordinary men, J)m, rate of men. This is evident in many respects, vii. 8. of which we shall give you but a few instances out

of many. (1.) That be is the highest deputy of God, above all the kings of the earth. (2.) That he is infallible, and cannot err, which is an incommunicable attribute of the Most High. (3.) That he is universal head and bishop of the Catholic Church. (4.) He assumes the attributes of ''his holiness/' aod '* holy father;" such an oracle that has right or power to give laws to the world, to which all ought to subscribe, and yield obedience, and none ought to dispute. Greater and more loftily can no man speak, unless he will say, I ani the supreme Being, and there is no God in heaven or eartii above myself, which would be so highly ridiculous, that every idiot would be able to detect it.

lY. The littie Horn had his YI. The Pope of Rome has looks more stout looks more stout than his fellows: than the Horns that have been cotemporaiy with

/

BOOK IT.] IITSTEBY BABYLON. 891

METAPHOR. PABALLEL.

•

Dan. vii. 20, " Whose looks were him; which appears in three things; 1. In his more stout/' &c, terrible bulls, that he makes to roar and stare most

dreadfully. 2. In his power and acts of deposing princes. 3. In asserting himself to be God's vice-gerent, against whom no person, upon any cause or pretence whatsoever, ought to lift up hand or tongue, upon the penalty of a total ruin in this world, and an eternal ruin in the world to come.

YII. The little horn makes war YII. The pope of Rome hath made war with with the saints, Dan. vii. 21, '* I he- the saints, and prevailed against them, and that held, and the same horn made war to their ruin, s^ to liberty, estate, and even lif^ with the saints, and prevailed against itself; as the true witnesses of Christ have most them, and that for a long time, even sadly experienced in many countries, in divers by-to the wearing out of the poor saints past ages, even for such a series of time, that of the Most High," ver. 25. may properly be called a wearing out of the saints

of the Most High; for his cruelty ended not in a month, or a year, but hath lasted for many hundred years: so that for length of time, numbers of countries, and multitudes of persons, there is no power that ever reigned, hath out-done, or equalized this vile and bloody monster; upon which we frame this argument.

If the pope of Borne may be more fitly said to have eyes like the eyes of a man, a moutli speaking presumptuous things, and looks more stout than his fellows; to have made war with the saints, to have prevailed against them and worn them out, more than any other power that ever yet reigned: then he is the little horn, or vile person under consideration.

But the former is true i^^Ergo, so is the latter.

Yin. The little horn is diverse YIII. The pope of Rome is diverse from the rest from the rest of the horns, Dan. of the potentates in these four respects: 1. The vii. 24, ** And he shall be diverse manner of his rise. 2. His pretensions to power, from the first, and shall subdue 8. In his progress to his height of dignity. 4. In three kings. his management of the power he has usurped.

(1.) He was small or litUe in his rise, but an ordinary bishop, before he came to be a temporal prince. (2.) He pretends not to hold his kingdom by inheritance, or gift of the people, as other kings do, but by a special und divine patent. (3.) In this progress to the height of his dignity, by leaving his fixed station, as pastor of a church, and by deceit, treason, and violation of all laws, mounts the throne of imperial grandeur. (4.) He rules by a supremo ecclesiastical power as wen as temporal; pretends to the keys oi heaven, as well as the sword of justice on earth, showing himself to be the beast that hath two horns like a lamb, spoken of, Bev. xiii. 11.

IX. This little horn hath so IX. The Pope of Rome hath so many marks or many marks upon him, that they are characters upon him, that are too numerous to be too numerous to handle distinctly af- handled distinctly in a little room ; and therefore ter Qur usual method; and therefore we shaU but touch upon them, so far as they show we shall put the remaining part into the texts made good, and form an idea of truth in a general rank, and conclude this the minds of men. subject. 1. The pope hath changed times and laws

1. He must change times and in two respects: (1.) He hath set up and plucked laws. down kings, which is called a '* changing of times and seasons," Dan. ii. 21. (2.) He has made strange alterations of the laws, orders, and institutions used in the Church, in respect of officers, administration of sacraments, and celebration of days.

2. Continue a long space of time. 2. Hath continued above twelve hundred

years.

3. He is a vile person. 3. He is as vile a person as any in the world,

tolerates all kinds of wickedness, by his dispensations, pardons, &c.

4. Had not the honour he hath 4. Had his exaltation neither by inheritance, fairly given to him, either by God or lawful conquest, nor rightful gift from rightful man, but gained it by flattery.' donators.

^>. Bemoved the preceding power 5. He had tho help of Phocas, to kiU the em-

THE OBUBCH OF ROME,

[book IV.

METAPHOR.

by the arms of a flood.

6 He became strong by a small people.

7. He shall have power over the fattest places of the province, and there scatter his riches.

8. Such as do wickedly against religion, he shall accept.

9. Under him the saints fall by captivity and spoil, by sword and flame many days.

10. Shall do according to his own will, not accounting himself tied to any laws.

11. He shall exalt himself above every god, and speak marvellous things against the God of gods.

PARALLEL.

peror Mauritius; and by the help of Goths and Vandab enlarged his power.

6. Became strong by a small people, having onlv a declining churdi, and apostate Christians to assist him.

7t He hath power over Jtaly, which is reputed the garden of Europe, &c.

8. He hath accepted, entertained, and encouraged the people of any nation that would turn wicked, and sacrifice all piety and religion, to serve his interest.

9. Under him the saints have fallen, by flames, captivity, and spoil, many days.

13. Shall not r^^ard the God of his ancestors.

13. Nor the desire of wedlock.

14 way.

Nor any god in a pious

10. He hath done acoording to his own will, and doth not look upon any laws to be obligatory to him either from God or men.

11. He, the Pope, hath exalted himself above every god, that is, such as are so accounted amongst men, or gods on earth, by excommunicating, deposing, treading upon their necks, and kiclung oft

their crowns; by his blasphemous edicts and injunctions he exalts himself above God himself, and his written laws, &e.

12. He doth not regard the God of his ancestors, either the idols of the emperors, or the God of the good bishops that went before him.

13. He hath been remote from the desire of women in a lawful way, nay, and frights his clergy

from it too, who are made incapable of spiritual promotion, and censured as heinous trans* gre^ra, if married.

14. He hath not regarded any god in a pious way; for though he doth name the true God olten, and in words profess him, yet in works he doth defy him, and profwe his holy name,

15. He gives honour to them who have armed forces, and lends them assistance to carry on his black diabolical designs.

16. He hath owned a strange god, a mark com^ pletely made up in the mass, which is adored with splendid ceremonies. Upon all which we fiiirly frame this argument.

If all these sixteen characters meet no where so clear and evident, as upon the Pope of Rome: then the Pope of Rome is the little horn, and vile person, set forth in the Book of Daniel.

But an the aforesaid characters meet no where so clear and evident, as upon the Pope of Rome, &c. Ergo, &c.

To these characters we shall add a few more out of the Evangelist Matthew, the 20th of the Acts, the first Epistle to Timothy, and the second to the Thessalonians, and so draw to a conclusion.

The Popes of Rome in their successioii, hare been clothed in sheep's clothing, covered their design with the name of Christ, tJie true Christ, but with an intent to deceive; for all their pretences of Jesus being the true Christ, have been but as a vizard to hide their devouring teeth; whilst they hid themselves under the notion of Christianity, they have carried on most pemidcus

15. Shall give honour to them that have armed forces.

16. ShaU own a strange god, with splendid ceremonies, Dan. ix. 38.

Christ foretold that enemies should oome in his name, and own him to be the true Christ, with an intent to deceive; that they should appear in sheep's clothing, and under this vizard hide their devouring teeth.. And, Matt. vii. 15, ''Beware of false prophets.

'

BOOK IV.3

IIYSfEBV BAdTtOtl.

693

HETAPHOB.

PIBALLEL.

which come to you in sheep's clothing, but inwardly are ravening wolves;" that is, have a design to destroy you.

and destructive designs, showing their wolfisband devouring nature in these three respects. (1.) If there have appeared any kings in the Christian world, that have been piously disposed, they have forthwith endeavoured to pervert them by their diabolical doctrines, or destroy them by their holy poison. (2.) If any ministers, or men of parts, have risen up, to set forth God^s holy truth, and bless the world with Gospel light, and saving doctrine, they have either choked them with perferments, affrighted them by dreadful fears, or by a ravenous thirsting after their blood, have most wickedly and treacherously destroyed their lives. (3.) If collective bodies of pious congregations of saints have sprung forth in the world, they have followed them like blood-hounds, and devouring wolves, with fire and sword, fearful massacres, devastations, murders and slaughters, till they have spoiled them, torn in pieces, and devoured them, completely fulfilling that prediction of the apostle. Acts xx. 29, 30," For I know this, that after my departure shalt grievous wolves enter in amongst you, not sparing the flock: also of your own selves shall men arise, speaking perverse things, to draw away the disciples after them." Who can this prophecy so exactly agree to, as the bloody Popes, who at first arose out of the Church, and acted the part of wolves to purpose, 1. By afirighting the flock : 2. By dispersing and scattering them abroad: 3. By drinking or sucking the blood of any of them they could fasten upon, in a most astonishing and prodigious manner ?

As for those two eminent Gospel prophecies, viz., the beginning of 2 Thess. ii., and of 1 Tim. iv., we will give a brief abstract by way of parallel, showing how these relate only to the Pope of Borne, and no other.

The apostle expressly tells us, that a man of sin shaU arise, who shall be a lawless one, that will lift up himself against God, to sit in the temple of God; that was hindered in his wicked designs by the imperial power; who gets up by a falling away, 2 Thess. ii, 3, Ac., 1 Tim. iv. I. That he was to be so considerable, as to be easily discerned and discovered by the Christian wodd; that he was to manage a great mystery of iniquity: his coming up was to by the assistance and working of the devil, he was to have a two fold power, civil and ecclesiastical, comprehending all earthly power: he was to suggest signs and lying wonders to the people: he was to make use of all treadiery, or deceiv-ableness, and lies; his followers were to be given up to strong delusions; his party was to speak desperate lies in hypocrisy, to have seared consciences; that he should be against matrimony; that he should command a long lent, and to abstain from meats.

If the Pope of Home be not a man of sin, then Beelzebub is not a devil, as is largely demonstrated in the foregoing sheets; for no divine or human law can set any bounds to his ambition and spiritual tyranny. That he exalts himself against God, in polluting his pure worship, and against kings, by his usurped supremacy, is before evidenced, that he was hindered by the Roman imperial power, is the opinion and judgment of the learned; and also that he was tho monstrous spawn of the great apostacy. That he manages a great mysterv of iniquity, in which his gnmd counsellor, the devil, lendslum politics, to a double usurpation, and encroachment upon soul and body; pretends to miracles, and false wonders, acts like themetropolitancheatand impostorof Christendom: that his followers are strongly deluded, mere liars and hypocrites, with seared consciences, forbidding honest marriage, but allowing canonical whoredom ; that he forbids meats, but can dispense with the grossest debaucheries: all these, I say, with those other marks the Holy Spirit gives of him, are so legible upon the Pope, as if the very sunbeams had writ them in capitals upon his brazen forehead. Therefore we dismiss him, with this full-proved conclusion, that he, and only he, is %hx •{o;(9v, the antichrist, and the very man of sin.

Thus you have had a brief description of Mystery Babylon, and the antichristian beast, who hath been so long a time so great a plague to the world, but more especially to God's Church.

i

METAPHORS, ALLEGORIES, SIMILES

TYPES, ETC.

CQHCEBNIMO

SIN AND THE DEVIL.

SIN A THIEF.

" j^nd Jesus answered and said, a certain man tbent down from Jerusalem to Jericho, and feU among Thieves, which stripped him of his raiment, and wounded him, leaving him half dead," &c., Luke x. 30.

This is generally taken for a parable, though it is not so called, and before I run the parallel concerning Sin and a Thief, I shall very briefly open the whole parable, according to my present understanding, and commit it to better judgments.

1. By this certain man, I understand the first Adam,

2. By Jerusalem, that happy state, and place of peace and rest, which he enjoyed before his fall.

3. By his going from Jerusalem to Jericho, his departing from Ood, in obeying the ser* pent.

4. By Thieves, Sin, and Satan, &c. These stripped him of his raiment, viz., his first righteousness, &c., and spiritually wounded him, leaving him half dead, i. e., tliough be was alive in his body, he was dead in his soul: " In the day thou eatest thereof thou shalt surely die."

5. By the priest and Levite who had no compassion on him, may be meant the law and Levitical priesthood.

6. By the Samaritan, Jesus Christ.

7. By pouring in wine, the blood of Jesus, that precious fruit of the true Vine; by oil, the Holy Spirit, which those receive who partake of the virtue of Christ's blood, called the oil of gladness.

8. By setting him on his own beast, may be intended the doctrine of the Gospel; for that, a doctrine, mets^horically, is said to carry the soul, as a beast does the body; ** Be net carried about with divers and strange doctrines," &c,, Heb. xiii. 9.

9. By the inn, may be meant the Church of God, for thither the true doctrine of Christ carries believers.

10. By the host, the minister or pastor of the Church.

11. By the two pence given to the host to take care of the poor wonnded person, may be meant the gifts and graces of the Holy Spirit; or, as others, the Old and New Testament; but I rather conclude the former.

12. The Samaritan going away, may signify Christ's ascension into heaven, who besides all the divine gifts, graces, and comforts of the Spirit, he bestows upon his faithful ministers here, and to capacitate and fit them to do their work and office, he will when he comes agaui give them eternal life.

Observe: Sin and the devil are, and may fitly be compared to Thieves and Robbers. If this may not safely be inferred from hence; yet from divers other texts of Scripture it may naturally be deduced, &c,, see Bom. vii. 11, 2 Cor. xi. 1, 2, Eph. iv. 22, Heb. iii. 13.

In the opening of this, we shall first show what Sin and the devil rob men of 2. Show what kind of Thieves and robbers Sin and the devil are.

METAPHOR. PABALLEL.

I. A Thief, is one, or more, that I. Sin and Satan strive unjustly to take away,

in a secret and felonious manner or deprive the sons of men, of tiieir undoubted

takes away that which is another right to divine things. Adam was invested with

man's whether it be goods, a very great estate, he had great abundance of

MBTAPHOB. PARALLEL.

money, &c,, and thereby oft- all good things in his possession, before the M, times undo, and utterly niin their viz., union and communion with God, perfect neighbours, depriving them of all righteousness, &c. He was the heir of the world, those good things they had in Eden in an especial manner, with all the riches, possession, or the promise of en- glory, and delights thereof, were his, &c. No-joying, &c. thing was denied him, saving the eating of the tree

of knowledge of good and evil: but by sin and the devil he was robbed and deceived of all, and brought to utter beggary: and since, God hath been pleased in a gracious manner through the Lord Jesus Christ, to invest believers with much spiritual riches and righteousaess; again these enemies strive to rob and deceive them of all the second time; but to speak more particularly, the things which they endeavour to deprive the sons and daughters of, are these:

First, Of their precious time, by telling them that it is too soon, too early to mind the concern of theur souls; like as those in Haggai, strove to deceive the people, " The times is not come," &c. 1. Sin and Satan persuade men, that time is not so swift nor uncertain, but that they shall have time and days enough hereafter whereas on a sudden, time's hour-glass is out, and they are cut down in a moment. 2. By stifling the senses of the poor sinners, insomuch that they cannot judge of their time; they are so taken with other things, sensual things, that they Imow not what time of the day it is, they t^nk it is a long while to night, when alas then: sun is almost set.

3. By hiding from men the great peril and dangers of the times they live in, they are so blindcKi by these Thieves, that they see not into what a pit they are fulling.

4. By persuading them, that a great deal of work may be done in a very short time; that the work of repentance may be done upon a sick-bed, or when old age comes, d. And then at another while, when they have spent much of their days in pleasure and vanity, this enemy persuades them it is now too late, and the time of their visitation is past, &c.

Secondly, These Thieves strive to rob men of th« opportunity of time, I mean tliose precious sermons, seasons of grace, and holy sabbaths, God is pleased to afford them; by secret craft, these enemies blind the eyes of mem after such a manner, that they prefer their worldly advantages and profit, in their shops and callings, above the liches and glorious blessing of the Word and ordinances of God, they prefer earth before heaven, gold above grace, the good of the body above the good of the soul. If the enemy cannot keep men from attending upon the Word, then he endeavours to fill their minds with other things, causing them to be so n^ligent in hearing of the Word preached, that it profits them nothing; or if they should hear with attention, yet this adversary causes them to rest satisfied with a bare hearing, and thereby deceive their souls.

Thirdly, Sin and Satan rob, or deprivd men of union, and communion with God, and of the true grace of God, by which this union and communion with God, and Christ is attained; persuading them common grace, is saving grace, and legal conversion is evangelical conversion, and outward reformation true regeneration, &c.

Fourthly, Sin and Satan rob men of peace, not only of peace with God, but also of the true peace of conscience.

Fifthly, They strive to rob men of their precious and immortal souls.

Sixthly, They rob, and endeavour to rob and deceive men of the crown of life.

Lastly, In a word, these enemies strive to rob and cheat men and women of idl the saving benefit of Christ crucified, endeavouring to make his blessed death wholly inef-fectutd to their souls.

II. Thieves many times take U. So Sin and Satan, lead sinners out of the and lead poor travellers out of true way of God, into by and untrodden paths the king's high-way into some of Sin and idolatry, and in a barbarous manner by-place, and then bind them bind them with cniel bonds: hence Christ is said hand and foot, as well as take to deliver them that were bound, Isa. bd. 1. away theur treasure. The apostle Paul speaking to Simon the aocerer,

said, '* I perceive thou art in the gall of bitterness, and in the bond of iniquity>" Acts viii. 23. There are three bonds that these spiritual Thieves bind sinners with ; (I.) The bond of ignorance, (2.) The bond of unbe* lief. (3.) The bond of a hard heart.

METAPUOB, PA&ALLEL.

m. Thieves do not onlf bind III. So Sin and Satan, do not only rob men of such that they rob, but many times all their heavenly treasure, but also kill andmur-murder them; they do not only der their souls; Sin kills spiritually, and Sin kills steal, but kill also, and that in a eternal; *' Sin, taking occasion by the command-barbarous manner. ment, deceived me, and by it slew me," Kom. viL 11.

There are and have been, some Sin has deceived and robbed the whole world*

great and notorious thieves : at once. When our first parents were beguiled,

would you not look upon him to all mankind were beguiled, and what man that

be a grand Thief, that robs and ever lived hath not actually been robbed by Hub

craftily deceives a whole city, a Thief? The best of men, have more or less been

whole county, nay, a whole king deceived by him. dom.

1. Sin is a great Thief, if we consider the eminency of those it hath robbed.

(1.) Sin deceived the angels that fell, who were most glorious creatures in their first estate.

(2.) Sm robbed and deceived Adam who was so highly honoured and dignified by the Almighty, &c.

2. Sin is a bold Thief; which appears, in that it will adventure to steal and deceive at that very time when it is arraigned, and its abominable cheats laid open by the ministers ^f the Gospel.

5. Sin is an old Thief; no sooner was the world created, but presently we read of this robber, and how he cheated our first parents; 0 how many ages, how long a tune hath this Thief reigned in his wickedness I

4 Sin is a subtle Thief, he robs and steal in the day-time, as well as in the night, and yet it is hard to find him out; he has many secret comers to hide and lurk in, nay he hath got the art to change his name when he is taken, and charged with this and that abomination. (1.) If you search for him by the name of pride, he calls himself by the name of comeliness and decency. (2.) If you search for him under the name of covetousness, he calls his name industry, thriftiness, and good husbandry; nay he is grown so crafty, that some think it is impossible to find him out: under the kst appellation, he doth not only change his name, but also prevails cunningly upon men, according as he finds their natural inclination and disposition; some he deceives by the pleasures of the world, some by the profits and riches of the world, and some he puffs up with vain-glory, and the honours of the world.

(3.) Sin deceives by pretending kindness and friendship to the children of men : Sin and Satau promise a future time, and days to repent: they promise heaven to the vilest sinners, promise life, whilst they thrust the knife into the very throat.

Sin is composed of nought but subtle wiles. It fawns and flatters, and betrajs by smiles; 'Tis like the panther, or the crocodile. It seems to love, and promises no wile. It hides its stins, seems harmless as the dove; It hugs the soul, and hates when't vows most love. It plays the tyrant most by guilded pills. It secretly ensnares the souls it kills. Sin's promises they all deceitful be. Does promise wealth, but pay us poverty; Does promise honour, but doth pay us shame; And quite bereaves a man of his good name: Does promise pleasure, but doth pay us sorrow; Does promise life to day, pays death to-morrow. No Thief so vile, nor treacherous as Sin, Whoin fools do hug, and take much pleasure in.

S. That Sin is a crafty Thief and robber, doth appear-further, if we consider what fools and mere babss, it makes of worldly-wise men. (I.) It deceives them of treasure of an inestimable value, for mere toys and

HETAPHOB. PABALLBL.

trifles, it cheats them of most blessed pearls, for sorry pebbles; they like idiots, take brass counters, before guineas and yeUow gold.

(2.) It makes them believe strange things, contrary to reason; as first, that though they sow tares, yet they shall reap wheat; nay, though they sow not at all, yet they shall have a great crop at harvest; furthermore, that that work may be done when they are old, and ready to drop into the grave, which is so hard and difficult, that all the days of their life, and the greatest of their strength is too little to accomplish; and that it is time enough to sow their seed, when they should, with others, be gathering in their harvest. Lastly, It makes such fools of men, as to consent to set the knife to their own breast, and be willing to let out their own heart's blood.

IV. Bloody Thieves and mur- lY. Sin is such a bloody Thief and murderer, derers, ard a great terror to honest that all godly men dread it, and endeavour to men; and they will avoid them if avoid it, as much as possibly they can; and not possible, and provide themselves with only so, but also take unto themselves the whole suitable weapons to withstand and armour of God, that so they may be aUe to sub-vanquish them. due and overcome it, £ph. vL

INVEBBNCES.

I. If Sin be a Thief, a bloody and treacherous Thief and robber, what foUy are these men and women guilty of, who are so ready aud willing, at every turn, to entertain it as a guest in their house ? Nay, and shall lie in the chiefest room of their hearts.

II. It shows the folly of these men also, who hide their Sin, and desire nothing more than to have their beloved lusts spared. Who would hide, and plead for a cursed murderer, or suffer a bloody and venomous serpent to lie in their bosoms ?

III. It shows the folly of such that play and make a sport at Sin. Fools make a mock at Sin.

IV. Take heed you are not beguiled and robbed by it.

y. When you are hard put to it, call for help, cry out. Thieves^ Thieves! pray for the help of the Spirit.

YI. Be sure watch against it; you are ready to have a watchful eye over a Thief» nay, over one who is but suspected so to be.

Yn. Keep the door shut against Sin. And,

Lastly, Be not so foolish as to believe Sin and Satan's promises.

•c

SIN A DEBT.

Forgive us our Dehts^** Matt vL 12.

Sin is called a Debt, o^ttXniAMTa, Debita^ in these words. Sins and Debts are used promiscuously, as Luke xi. 4, compared with this in Matt. vi. 10, Luke xiii. 4, Luke was learned in the Greek, and wrote «fA«friwtr, Sins; whereas Matthew hath o^iXufuiTa, Debts Canin in loc, N, T. page 86, 87-

Now when Sins are called Debts, or said to be forgiven, it is a metaphor from pecuniary Debts, as the Debtor was said here when he paid hia money; and it is generally used of any that are obnoxious to punishment; so the Grecians say o^tkuv ^ixnv, and the Latins pcenas debere; so the Hebrew word ^ti, is used both for Debts and guilt, Dan. L 10, Ezek. xviii. 7, as also for Sin, Exod xxxii. 33. And noxor, which is applied to a siuner, James ii. 20, is also frequently used of punishment, as Matt. v. 21, 22. In Sin there is the obliquity and dissonancy from the law of God, and this is not called a Debt, for we do not owe this to God, but the contrary, obedience and holiness ; in Sin there is guilt and obligation unto eternal punishment, and this is called a Debt, &c.

METAPHOB. PABALLBL.

I. Debts are variously taken, I. So man by Sin, hath taken away or robbed and may be contracted divers man- God of his glory; Adam gave more credit and

3 X

8IN A DEBT.

[book IV.

UZTAPHOB.

PABALLEL*

ner of ways. (1.) A man may rob his neighbour of his good name,' defame and wickedly wrong him that way, and thereby make himself cfullty, and become a sinner against him, and is as much bound to make him satis&ction, as if he had been his Debtor, by getting away much of his goods, &c.

n. Man broke a holy and righteous law, and thereby made himself notoriously guilty, and obnoxious to the penalty annexed; and guilt that lies upon him, is commonly called a Debt, he is a Debtor to the law, as well as a criminal.

III. Some Debts, in a common acceptation, are a great sum, many pounds, thousands of pounds.

rather hearkened to the devil, than to God, and what a reproach was this, as I may so say, to his Maker! Satan shall be belived when God shall not: when a man will not beUeve, trust, nor give credit to what his neighbour saith, though never so just and upright; what a reproach, and contempt, doth he cast upon him? So what greater wrong could man do to Grod, the most just and holy One of heaven and earth, as not to regard his word, believe, nor give credit to him ; but rather side with, and yield to his cruel enemy, that studied revenge, and to bring him into reproach. And thus man became a Sinner, and made himself gtulty, being a Debtor to God, and bound to make satisfaction, or suffer for Sin, if this wrong cannot be made up, or the Debt paid.

II. Sinners have broken the holy and righteous law of God, and by tins means are become miserably guilty, and palpable Debtors, both to the law, and justice ; the law is broken, and justice reqnireth satisfaction; the penalty U death. A heavy Debt, such a Debt is Sin, he hath violated a just law, and how will he make a compensation? lU. Sin is a very great Debt, every ungodly man may be said to owe many thousands, though never so rich and mighty in the account of men. So Matt, xviii. 24, where our sins are not only compared to a Debt, but to a Debt of a vast sum, ten thousand talents, which according to computation amounts to £1,500,000, and according to others, £1,875,000.

IV. Some Debts are so great in IV. Sin is so great a Debt, that a man of value, and the debtors so poor, that himself is not able to make satisfaction to the law

and justice of God for it: he owes ten thousand talents, and hath nothing to pay, so our Saviour himself plainly intimates. Matt, xviii. 24.

Y. Sin exposeth a man to an arrest by death, a seijeant, that wUl, when he hath received his warrant, take no bail, and this fills wicked men, especially, full of fears; " Who through fear of death, are said, to be all their life-time subject to bondage," Heb. ii. 15.

YI. So Sin exposeth a man, not only to an arrest, by death, but also to the prison of eternal darkness, out of which there is no redemption; " Yerily, verily, I say unto you, he shall not come out from thence, untQ he hath paid the utmost fkrthing,",Matt. v. 26.

YII. So this great Debt, viz., Jesus Christ, the sinner's Friend out of infinite bowels, by one single payment on the cross, or by his active and passive obedience, hath satisfied for, or made a full compensation to the law and Justice of God, in the behalf of sinners; that so he might thereby deliver them from eternal ruin. See Surety.

they are not able to pay them.

Y, A Debt exposeth a man oft-times to an arrest, and fills his mind fuU of trouble; especially, if it be an action upon execution, that admits of no bail.

YI. A Debt doth not only expose a man to the danger of an arrest, but, in case he cannot pay the Debt, or procure bail, to a prison also.

YIL Some men's Debts have been paid by the hands of others, who out of mere eompasssion, have undertaken to satisfy for aU they have owed, and thereby have kept the poor Debtors £rom perishing.

METAPHOB.

DI8PAS1TT.

I. A Debt among men, only exposeth the body, or bodies of men to eternal danger, sufferings, or sorrow.

I. But Sin, this spiritual Debt, exposeth not the body only, but the soul; it brings not tlie soul, by guilt, to sorrow and misery here; but both the soul and body to sufferings eternally hereafter.

METJLPHOB. DI8PABITY.

II. Debts among men, are oft- II. God doth not forgive 8is» this spiritual times forgiven, without payment Debt, without a full pajrment, or plenary satis-or satis&ction made for them, faction made for it by our Surety: it consisteth either by the Debtor, or his surety. not with his justice, honour, nor with the nature

and purety of his law, considering the nature of Sin itself, so to do: and therefore, what man is not able to do upon this account, Jesus Christ, his blessed Surety hath done for him.

First; to make this appear, or further to manifest the truth of it, it will not be amiss to consider the nature of God's threatenings, I mean, legal threatenings, which several divines have well distinguished from Evangelical. Gospel or Evangelical, threatenings, are those fatherly chastisements, which God denounceth, to keep us within the bounds of ciiild-like obedience; and therefore, God hath not only signified, but the nature of the afiOur reqmreth, that they should be executed only in case of need, 1 Pet. i. 6.

But legal threatenings, denounce unmixed and unallayed curse and wrath. These two widely differ, not only in their nature, but end. In the first, suppose, that the business of the threatenings be done to God's hand, without the execution of them; it clearly follows, that the obligation of the believer to them, as they have respect to such an end, dissolves and ceaseUi; that which is God's intent by them, being obtained without them, the execution of the threatenings, without the least derogation from the truth of Godf or impeachment of his other properties, nmy be suspended.

But legal threatenings being of another nature, and having another end; namely, the vindication of God's holiness and justice upon prisoners and rebels, they are no wise dissolvable, but must of necessity be inflicted, lliat the perfections and government of God may be vindicated, and sin may be revenged. All sin is a contempt of God's authority and government, and casts dirt upon his glory; and punishment is the vindicating of God's honour, in revenge of evil conmiitted*

Let this be noted, tbat in case of such a^proportioned satisfaction, by which the honour and equity of his laws is vindicated, his justice, holiness, and hatred of sin demonstratedi the ends of government attamed; he may relax and di^)ense with the threatening, as to the party offending, which is the case here: for by executing the tiureatenings upon Christ, and receiving a valuable consideration of satisfaction from him, he hath given as eminent demonstration of his righteousness, purety, and hatred of Sin, and as fully vindicated his law from contempt, as if the offenders themselves had suffered; and there* fore, by an admurable mixture of grace with justice, hath released us. These things being premised, I re-assume, saith he, the argument, namely, that the truth of God's threatenings, would not allow him to pardon Sin, and save sinners, but upon the consi* deration of a satisfaction.

Furst; God having denounced death, and the curse agamst Sin, Gen. ii. 17, Deut. xxviL 26, the veracity and faithfulness of his nature obliged him to see it inflicted: never any entertained a notion of God, but they included in it that he spake truth. Could ever any threatening of God, be of awe upon the conscience of a siimer, should the first and great threatening be made so easily void? Should it be granted, that notwithstanding God'ssolemn denunciation of wrath, in case of Sin, that yet he hath taken the offender into &vour, and pardoned the offence without any satis&ction, or consideration at all? what would creatures imagine, but that God either intended his threatenings for mere scare-crows, or that he were subject to mutability; which apprehension being once received, what boldness would men assume in Sin ? believing that the comminationsof the Gospel, would be no more executed than those of the law: ** But let God be true, and every man a liar/*

Secondly; To suppose that God hath abrogated his threatening, is at once to overthrow the whole Scripture; for that expressly teUs us, that "not one jot of the law was to I)erish," Matt. v. 18. " Tliat every disobedience received a just recompence of reward," Heb. ii. 2, Heb. ix. 22, P3. '* That without blood there was to be no remission."

Thirdly; If the threatening annexed to the law be released, it is either by virtue of the law itself; or by virtue of the Gospel. It is not by virtue of the law; Ibr that was wholly inexorable, requiring either perfect and constant Obedience, or denouncing unmixed and unallayed wrath. Gal. uL 10. Nor is it released by the Gos^^

3 K a

pel; this the Holy Ghost clearly informs us, Rom. iii. 31," Do we then make void tlielaw through faith ? God forbid: yea, we establish the law." Beza's paraphrase here is very good: Christi satisfactio quid aliud quam legis minas ostendit minime irrilas esse, quam illas lucre Christum oportuerit ? 0 Christi jusHtia, quid aliud est quam le^is pnxsiaUo ? See also Matt. v. 17, 18, " Think not," saith Christ, ** That I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil: for verily I say unto you, till heaven and earth shall pass away, one jot, or one tittle shall in no wise pass from the law, till all be fulfilled." As all the predictions of the prophets were fulfilled by him, and in him ; so was the whole law in his keeping the precepts of it and teaching others to do the like, and in his bearing the penalty of it, and fulfilling the types of it. The Gospel is so far from repealing the penalty of the law, that the very Gospel itself is founded on Christ's undertaking to bear the penalty of it, Heb. ix. 15. 16, ** There could have been no testament, but in and through the death of the testator." There could have been no such thing as a Gospel, or a tender of glad tidings and mercy to us, but through Christ's undertaking, as our Surety, to bear the curse of the law, Gid. iii. 13. And so much for the argument from the truth of Grod's threatenings.

The sum of what we say and believe about this great truth, is this:

1. That by the sin of our first parents, all men are brought into a state of sin, and apostacy from God, and of an enmity to him, Gen. vi. 5, Psal. li. 5,-Bom. iii. 23, and viii. 7, Eph. iv. 18, Col. ii. 13.

2. That in this state all men naturally continue, sinning against God, nor of themselves can do otherwise, Rom. iii. 10, 11, 12.

3. That the justice and holiness of God, as he is the supreme Governor and Judge of all the world, requires that sin be punished, Exod. xxxiv. 7, Josh. zxiv. 19, Psal. v. 4,5, 6, &c.

4. That God hath also engaged his veracity and fiEdthfulness in the sanction of the law, not to leave sin unpunished, Gen. ii. 17, Deut. xxvii. 26. *' Cursed be he that confirmeth not all the words of this law, to do them." In this state and condition all mankind, had they been left without divine help and aid, must have perished for ever.

5. That God, out of his infinite grace and goodness, sent his Son, the Lord Jesus Christ to deliver them.

6. That this love was the same in Father and Son: the Father could not be more gra* cions and kind than the Son, nor the Son in bowels exceed the Father; but both alike loving, gracious, and compassionate.

7. That the way in general whereby the Son of (xod, being incarnate, was to save lost sinners, was, by a substitution of himself, according to the degree and appointment of God, in the sinner's room; according to 2 Cor. v. 21, " He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." Compared with Gal. iii. 17, Rom. v. 7, 8, and viii. 3, 1 Pet. ii. 24, and iii. 18.

1. That Christ, in saving sinners, hath, (1.) Offered himself a sacrifice to God, to make atonement for sins, Isa. liii. 10, Eph. iii. 2, Heb. ii. 17, and ix. 11, 12, 13, 14. (2.) That he redeemed us, by pa3fing a price, a ransom for our redemption, Mark x. 45,1 Cor. vi. 20,1. Tim. ii. 6, 1 Pet. i. 18. (3.) That he bore our sins, that is, the punishment due for them, Isa. liii. 5, 1 Pet. ii. 24. (4.) That he answered the law, and the penalty thereof, Rom. viii. 3, Gal. iii. 13, and iv. 4, 5. (5.) That he died for sin and sinners, to expiate the one, and in the stead of the other, Rom. iv. 25, and v. 10. (6.) and that God, upon Christ's voluntary susception of his office, as Mediator, and condescension to the work, did so lay our sins, in and by the sentence of the law, upon him, that he made full satisfaction for whatsoever legally could be charged upon them for whom he thus suffered. (7.) And all this, that the justice of God being satisfied, and the law fulfilled, mankind might be freed from the wrath to come, Rom iii. 25.

METAPHOB. PABALLEL.

III. Among Men, that Debt III. But, that remission of sins is wholly through that is paid, or full compensation the free love and grace of God, is evident; yet made for it, either by the debtor, not without respect had to the atonement or pro-or his surety, cannot be said to be pitiation, through faith in Christ's blood. " Fur forgiven. without shedding of blood,"^here is no remission.''

We have redtniption tlirough liis blood, eveu the

BOOK IV.T SIN A DEBT. UOl

remission of sins," Epb.i. 7, ** As God for Christ's sake hath forgiven you," chap. iv. 32. '' God bath set him foith to be a propitiation, through faith in bis blood, to declare his righteousness, for the remission of sins,'' Bom. iii. 25. It is absolutely free, in respect of all immediate transactions between God and sinners, free on the part of God.

1. In the eternal pui7)ose of it, when he might justly have suffered all men to have perished under the guilt of tiieu* sms.

2. Fred in the means that he used to effect it. (1.) In the sending of his own Son. (2.) In laying the punishment of our sins upon him. (3.) In his covenant with him, that it should be accepted on our behalf. (4.) In his free tender and proposal of it by the Gospel, without money, and without price. (5.) In the actual forgiveness and pardon of them.

Secondly; it is free on the part of the persons that are forgiven, in that, (1.) It is given and granted to them, without any satisfaction made by them, or a surety of their procurement, they being not able to find any. (2.) Without any merit to purchase or procure it. (3.) Without any penal satisfactory suffering here or hereafter. (4.) Without any expectation of a future recompence, or being once pardoned, they should make or give any satisfaction for what they bad done before. And as none of those things would, so no* thing else can impeach the freedom of pardon and forgiveness. Whether then we respect the Pardoner, or the pardoned, pardon is every way free, namely, on the part of God who forgives, and on the part of sinners that are forgiven.

If God hath now, besides all this, provided himself a Lamb for a sacrifice; if he hath in mfinite wisdom and grace, found out a way thus freely to forgive us our Debts, to the praise and glory of his own holiness, righteousness, and severity against Sin, as well as to the magnifying of his grace, goodness, and rich bounty, which he immediately exerciseth in the pardon of Sin: are any men's eyes evil, because he is good ? Will they not be contented to be pardoned, unless they may have it at the rate of spoiling or robbing God of his holiness, truth, righteousness, and faithfulness. Dr. Owen.

Object, But doth not this doctrine set forth God to be severe to his own Son, to substitute him in the sinner's room, to bear his wrath, and suffer for their Sins ?

Answ. God laid nothing upon his blessed Son, but what Christ offered hiniself freely to undergo for man's sake; and had it not every way consisted with his own glory, thus to deliver up the Lord Jesus, to satisfy both law and justice, doubtless he would never have sent him into the world. And if it had been only to make Christ a pattern of humility, and of patience under suffering, that God laid these thmgs upon him which he endured, it might have left some room for men so to speak, in that others might, as indeed many of the godly have been made examples upon that account.

Object, If God cannot pardon Sin without satisfaction, he is more weak and imperfect than man.

Answ, 1. ,God cannot do many things that man can do; not that he is more imperfect than they, but he cannot do them upon the account of his perfection: he cannot lie, he cannot change, cannot deny himself, which men can, and do daily.

2. To pardon Sin without satisfaction, in him who is so absolutely holy, righteous, true, and faithful, the absolute, necessary, supreme Governor of all sinners, the Autiior of the law, and function of it, wherein punishment is threatened and declared, is to deny himself, and to do what one bfiniteiy perfect cannot do.

3. Why doth not God pardon Sins freely, without requiring faith, repentance, and obedience in them that are pardoned ? yea, as the conditions on which they may be pardoned: for seeing he is so infinitely good and gracious, cannot he pardon men, without prescribing such terms and conditions unto them, as he knows that men, and that incomparable the greatest number of them, will never come up' unto, and so must of necessity perish lor ever P yea, but our adversaries say, this cannot be, neither doth this impeach the freedom of pardon: for it is certain, that God doth prescribe these things, and yet he pardoneth freely; and it would altogether unbecome the holy God, to pardon Sinners that continue impenitent, and so live and die. But doth not the Sociuian see, that he hath hereby given away his cause which he contendeth for; for if a prescription of sundry things to the Sinner himself without

which he shall not be pardoned, doth not at all impeach, as they say» the freedom of pardon, hut God may be said freely to pardon Sin notwithstanding it; bow shall the receive-ing of satis&ction by another, nothing at all being required of the sinner, have the least appearance of any such thing ? If the freedom of forgiveness consists in such a boundless notion as these men imagine, it is certain that the prescribing faith and repentance unto sinners antecedently to their participation of it, is much more evidently contrary unto it than the receiving satisfaction from another, who is not to be pardoned, can to any appear to be. Secondly. If it be contrary to the holiness of God, to pardon any, without requir-ing fnith, repentance, and obedience in them, as it is indeed; let not these persons be ofiended, if we believe him, when he so frequently declares it, that it was so, to remit sui, without the fulfilling his law, and satisfying of his justice. Dr. Owen.

ICBTAPHOB. DISPARITY.

rV. t)ft-times, nay, most common- IV. But it is not so here, in reference to this ly, men, as soon as some Debts are Debt; for though Christ, as our Surety, hath paid, or satisfaction made by the made a full compensation to the law and justice Debtor, or his surety, the Debtor of God, yet sinners are not immediately ac may demand a discharge or acquit- quitted; neither doth it follow, saith the doctor, tance immediately from the said that on the supposition and satisfeiction, pleaded Debts, &c. for the freedom, pardon, and acquitment of

persons originally guilty, and liable to punishment, must immediately, and ipwfa^ ensue, it is not of the nature of every solution or satisfaction, that deliverance must ipso facto follow. And the reason of it is, because this satisfaction by succedaneous substitution of one to undergo punishment for another, must be founded in a voluntary compact and agreement; for there is required unto it a relaxation of the law, though not as unto punishment to be inflicted, yet as unto the person to be punished. And it is otherwise in personal guilt, than in pecuniaiy debts: in Uiese, the Debt itself is fully intended, and the person obUged with reference thereunto: in the other, the person is firstly and principally under the obUgation. And therefore when the pecuniary Debt is paid, by whomsoever it be paid, the obligation of the person himself unto payment ceaseth ipso facto: but in things criminal, the guilty person himself being firstly, immediately, and intentionally under the obligation unto punishment, when there is introduced by compact a vicarious solution, in sul^titution of another to suflfer, though he suffer the same absolutely, which the person should have done for whom be suffers; yet because of the acceptation of his person to suffer, which might have been refused, and could not be admitted without some relaxation of the law, deliverance of the guilty person cannot answer ipso facto, but by the intervention of the terms fixed in the covenant or agreement, for an admittance of the substitution.

It ^)pear8 from what hath been said, that in this matter of Sin being called a Debt, and of satisfaction. Sin is not to be considered as such a Debt, and God a Creditor, and the law as an obligation to the payment of that Debt, as some men seem to run it: but Sin is a transgression of the law, and thereby obnoxious and liable to the punishment constituted in it, and by it answerable unto the justice and holiness of another; and God, as the infinitely holy and righteous Author of that law, and supreme Governor of all mankind, according to the sanction and tenor of it. " The substitution of Christ was merely voluntary on the part of God, and of himself, undertaking to be sponsor, to answer for the Sins of men, by undergoing the punishment due unto them. That to this end there was a relaxation of the law, as to the persons that were to suffer, though not as to what was to be suffered: vnthout the former, the substitution mentioned could not have been admitted: and on supposition of the latter, the sufferings of Christ could not have had the nature of punishment, properly so called: for punishment relates to the justice and righteousness in government of him that inflicts it; and this the justice of God doth not but by law. Nor could the law be any way satisfied or fulfilled by the suffering of Christ, if antecedently thereunto, its obligation, or power of obliging unto the penalty constituted in its sanction unto Sin, was relaxed, dissolved, or dispensed withal. Nor was it agreeable to justice, nor would the nature of the things themselves admit of it, tliat another punishment should be inflicted on Christ, than what we had de-

served; nor could our Sin be the impulsive cause of his death, nor could we have had any benelit thereby." Br. Owen, See Surety.

ZNFEBENCES.

1. This shows what the nature of Sin is, together with the woeful and miserable condition of man thereby, How few know, or are sensible, how far they are in Debt, and what fearful danger they are in hereby every moment.

II. It may raise our hearts, to admire the grace and goodness of God in sending Christ to satisfy for our Sins.

lU. Let us also from hence be stirred up to cry for pardon and forgiveness of our Sins : ** Forgive us our Debts."

Quest. What is it we desire of God in this petition ?

Answ. 1. We pray, that God would not require or exact payment and satisfiiction for our Sins of us; for if he should paas by millions of Sins, and set down but one hundred, nay, come so low as to charge but ten, nay, forgive us all save only one, that one would sink us down to the lowest hell. Should God require us to make satisfiiction but for one evil though,t we should be utterly undone.

2. We pray, saith Mr. Burges, that God would lay our Sins upon Christ, or accept of satisfoetion in and through him; for seeing, saith he, God hath declared his will, that man shall die for Sin; if we should pray, that he would absolutely forgive our Sins, it would be to pray that he might be unjust. Therefore in this prayer thus we may argue, 0 Lord,we call not upon thee to repeal any threatening, to nullify thy Word, to become unjust: but thy wisdom hath so found out a way, that we may be pardoned and thou satisfied, &c.

3. We pray, that throng Chrisf s atonement, or the propitiation of his blood, our daily Sins and infirmities may be forgiven us, and we kept in a state of justification ; for if our former Sins should be forgiven, and not our present and future, our case would be desperate; for Sin, like Sampson's hair, though cut, it will grow again. And as we Sin daily, so we ought to pray for pardon, througli Christ's meditation; for Sin is not actually forgiven, before commited, nor before we have the true sense and sorrow of it upon our hearts. Where God gives remission, he gives a broken heart, Acts y. 31.

4. We pray, that God would account or impute Christ's righteousness unto us for pardon.

5. We pray for the sense and feeling of the grace and blessing of pardon in eur own souls; for it is one thing to be pardoned, and another thing to know, or have the feeling sense of it in ourselves. We are in this case, saith an eminent person, like some heir or prince, that hath many temporal dignities, but by reason of his inflEincy doth not understand it. We pray principally, 1. For the real exhibition of pardon; and, 2. For the declaration and manifestation of it in our consciences. Some say, that God, from all eternity, hath pardoned Sins past, present, and to come; and that when we believe or repent, our Sins are pardoned dedaratively only to our consciences 1 but now, I say, we pray not only for assurance and manifestation of pardon, but for pardon itself. The reasons are;

(I.) We might by the same rule interpret aU the other petitions, in regard of declaration only, and not of exhibition. When we pray for sanctification and glorification, in that petition, *' thy kingdom come," it might be as well said, that we are sanctified and glorified from all eternity; and therefore, when we are saved and glorified in heaven, this is but to our sense and feeling. And thus men make the decrees of God to be from eternity, with the execution of them in time. How ridiculous would it be to expound that petition, " Give us this day our daily bread," thus! m., not tbnt God should give us our daily bread, but make us to see and feel that he hath given it to us.

(2.) A second is from the nature of forgiveness itself; when Sin is pardoned, it is said to be blotted out; now can any thuik, that blotting out is only in a man's own conscience and feeling? It is more immediately out of God's book, it being a metaphor taken inmi blotting or crossing Debts out of a book of accounts, &c., and not only the guilt that lies upon our hearts; therefore these are very separable the one from the 4>ther. A man may feel no weight or biurden of Sm upon him, and yet it stands in red

characters in God's book : and on the contrary, a Sin may be blotted out there, yet be very heavy and terrible in a man's feeling and apprehension. So Sin pardoned is said to be covered or hid, not in respect of ns, as if it were taken from our sight, but from God's sight; and he is said to cast our sins behind his back.

(3.) This explication, as the whole sense of the petition, would overthrow all other Scriptures, which make no pardon of Sin to be, but where the subject hath such qualifications as this in the text, viz., forgiving others, &c.

(4) This which these men say, would make no differences between Sins repented of, and Sins not repented. Where do we read, that God doth, like the Pope, antedate his pardon, before the Sin be committed, or repented of ? Burges,

5. We pray, that as God doth forgive Sin, so also he would release the punishment and take away the wrath that doth belong to it. It is but a mockery which Papbts make about pardon, as if indeed God did pardon the Sin, but not the punishment; that that abides still, and we must work out a release from that by our own selves. It is true, God, though he doth pardon Sin, yet he may grievously afflict; but these are only fatherly chastisments, and not judical punishments. But in this prayer we desire, as the Sin is removed, soalso whatsoever troubles, afflictions, or chaslisments do remain, that they likewise may be taken away; that as the gulf of hell is removed, so every doud also may be dispelled.

6. We pray not only for pardon, but also for the gracious concomitants and effects of it, which are peace v{ith God, and joy in the Holy Ghost, &c., Rom. i. 5.

From the whole we may infer,

I. That man is a guilty Sinner, nay, that believers are not without Sin, as they are in themselves; man, as considered in his fallen state, is accused and charged by the law, and must plead; and he cannot plead, not guilty, being under the impeachment of his own conscience, IIU noscetu se damnat quo peccat die. This might have been the plea of Adam before his M, but none else, 1 Songs viii. 46,'' There is no man that sinneth not," Eccl. viL 20, 1 John i. 8. Our plea then must be, guilty; and in this case we must plead mercy for the sake of mercy, or mercy for the sake of Christ, or upon the account of the satisfeiction he hath made.

II. There is no pleading mercy, for the sake of mercy, for, as one well observes, that were not to plead, but to beg; nor were it at aU to be justified, but merely pardoned; it were to be dealt with alone upon the score of grace, and not at all upon the score of righteousness, whereas justification is an act of justice rather than mercy: though it is true, in the salvation of sinners, both grace and justice, as hath been showed, meet together ; we are both pardoned and justified. God is, saith one, as merciful as we can desire, and yet as righteous as himself can desire; there is the freest grace, and the fullest justice. As God pardons Sin, he displays his mercy; as he justifies us from Sin, he manifests his righteousness.

Pardon is free to ns, but it cost Christ dear; there is a mystery in the remission of Sin; it is not forgiven without atonement, satisfaction, and reconciliation made for it by Jesus Christ. Which appears,

1. In that those who are pardoned, are said to be justified through him. Acts xiii. 39.

2. Because Christ is said to bear our Sins, or the punishment of them, 1 Pet. ii 24, Isa. liii. 4—6. He died in our stead, for that is the meaning of his bearing our Sin, as might be largely showed from the Old Testament, where we read of persons that God said should bear their own Sins.

3. Because the Scripture saith," Without shedding of blood there is no remission," Heb. ix. 22, And that it is through that one offering of Jesus Christ, that we are both pardoned and accepted," Redemption and forgiveness of Sin, is through his blood," Rom. iii. 25.

4. Because Christ is said to reconcile us, and pacify the wrath of God for our Sins, 2 Cor. V. 19, 20, Rom. v. 8.

5. Because Christ is said to be bought with a price; " Christ gave himself a ransom for many," 1 Cor. vi. 20,1 Pet. i. 18, Matt. xx. SB.

6. Because he is said to be made unto us, *'Wisdom and righteousness,"^, called, ** The Lord, our Righteousness." Our justification consisteth in the non-imputation of Sin, and the imputation of his righteousness, that so salvation might be wholly of grace, and all boasting excluded.

SIN A HEAVY BURDEN.

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For my iniquities are gone over my head as a heavy Burden, they are too heavy for me,**

Psal. xxxviii. 4.

Let us lay aside every weight, and the sin that doth so easily beset us," &c,, Heb. xii. 1.

Weight, Bat^, signifies several things ; (1.) The greatness of heavenly glory, 2 Cor. iv. 17. (2.) Trouble, or the wrath of wicked men, Prov. xxvii. 3, which often presseth down the godly. (3.) That which is ponderous, things, words, or matters of moment, in opposition to such things or words, that are light, airy, &c. (4.) Sin, because it presseth down and is grievous to be borne, &c. Note, Sin is a great weight or heavy Burden.

SIMILE. PABALLEL.

I. A weight or Burden that bears I. Sin is a weight or Burden, that liesheavy upon hard or lies heavy upon the breast the soul of an enlightened Christian, and this is of a person, ready to crush him to the cause it is so grievous, it presseth down the pieces, is very grievous, worse to be powers of the noble and superior part of the crea-bome, than a weight upon the legs or ture. Lay a weight upon a stone, and that will arms, &c. bear it, and not break or yield under it; but if a

great and mighty weight be laid upon such things that are tender, or of a soft substance, how sorely will it mar and crush that ? So a stonyhearted Sinner, though he hath great mountains, of Sin and guilt lying upon him, he com* plains not, he b, alas I insensible, and to use the apostle's words, past feeling, his heart being like a rock, or the nether millstone ; but a poor saint whose heart is tender, God having taken away the heart of stone, and given him a heart of flesh, he is sensible of this Burden, his soul and conscience cannot bear it, he cries out in great anguish and horror of spirit, Eph. Y. 19, Ezek. xxxvi. 26, Psal. xxxviii. 4.

II. Some weights and Burdens II. Sin is such a Burden or weight that no man laid upon some men, are so heavy is able to bear, it will make the stoutest heart to that they cannot be borne, the ache, and the strongest back to stoop; it made strongest man cannot stand under David, that mighty man of God, cry out, ** I them, &c. am troubled, I am bowed down greatly," &c.," All

my bones are broken," Psal. xxxviii. 6. Nay, when this weight was laid upon the Lord Jesus whom God made strong for himself, how did it crush him, and cause him, if I may so say, to stagger and sweat under it, as if it had been great drops of blood fisdling down to the ground. It is said his soul was exceeding sorrow-Ail, even unto death, and that he went forward and fell on the ground, Luke xxii. 44. " He bore our Sins upon his own body on the tree." 0 what a mercy was it, that God laid help upon one who was mighty; though he was able to bear this weight, yet how did it make him to cry oat, under &e Burden of it," Father, if it be possible, let this cup pass from me," &c.. Matt. xxvi. 39. There is a two-fold weight in Sin. 1. As it hinders our justification. 2. As it hinders our sanctification. The first respects the punishment that is due to it; and that weight Jesus Christ bore for us, which none was able to do besides himself.

III. A Heavy weight' or Burden III. So Sin greatly hinders the saints of God laid upon a man that is to run a race, in their spiritual race, it is unto them like a is very troublesome, and a great * Heavy Burden, and therefore ought to be cast off impediment to him, and therefore by them. " Let us lay aside every weight, and ought to be cabt off, &c. He b a the Sin that doth so easily beset us, and let us very foolish man that having a long run with patience the race that is set before us," race to run, will carry a great weight Heb. xii. 1. Sin will soon cause a Christian to or Burden about him : can such expect faint, if he throw it not off by true r^ntance. to win the prize ? See Runner.

SIMILE. DISPARITT.

I. Some heavy weights or I. But Sin is such a kind of Burden, that it

Bui'dens, though they cannot be cannot be borne, either whole or apart; that is

SIMILE. DISPAniTY.

borne when they are lound up or to say, one sin severed from a multitude, that a tied together, yet if severed, some person may he guilty of, and charged upon the part of them may he home and ea- soul; though it should he judged the least, no man sUy carried. is ahle to stand under the guilt, or burden of it

1. For the least Sin being against an infinite God, deserves an infinite punishment.

2. The least Sin being a breach of the law, brings a soul imder wrath, and the curse thereof.

3. The least is not done away without Christ's blood, nothing but that only can wash it away, or cleanse from it. Now that which makes Sin to be so great a burden to a child of God is, (1.) Because it sets God against the soul, it makes him to become a man's enemy, and to filght against him, &c. (2.) Because it is a Burden unto God himself, hence he cries out, " I am pressed under you, as a cart is pressed with sheaves," Amos ii. 13. Nothing is more opposite to God than Sin, or is more loathsome to him. (3.) Because it wounds, bruises, and lays the soul itself a bleeding. (4.) Because it brings the soul under the dreadfiil wrath of an angry God, yea binds down under everlasting wrath, causing a final separation fron God and Christ for ever.

IKFEBEN0E8.

I. What insensible creatures are unconverted Sinners!

II. Moreover, what a sore and grievous thing is it to have this Burden laid upon the soul!

ni. It may stir up such who feel this weight, to cast it off, by repentance and fisdth: remember Christ hath borne it for thee, that thou mightest go free. *' The Lord hath laid on him the iniquities of us all," Isa. liii. 6.

IV. It shows us what a wonderful mercy it is to be freed from this Burden. Saints are delivered from the power and dominion, guilt and condemnation of it, through the Lord Jesus Christ, Rom. vi. 14.

SIN A STING. The Sting of death is Sin,'* 1 Cor. xv. 56.

PARALLEL 8.

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I. Death is like a venomous serpent, that hath a cruel and tormenting Sting, and this Sting is Sin.

II. The Sting of some serpents, in the flesh, is very painful, it makes such to cry out exceedingly: so such who feel themselves stung wiUi Sin, cry out, like as those ^d in Acts ii. 36. The pain and torment of a wounded conscience is intolerable, as many can experience, and the history of Francies Spira abundantly shows.

III. The venom or Sting of some serpents is mortal, it killeth the body: so Sin, that venom of death and the devil, killeth both body and soul.

lY. If a serpent biteth or Stingeth any one part, the venom and contagion spreadeth over all the body, and destroyeth the whole man: so the Sting and poison of Sin, which entered by one man's offence, hath infected and killed all the hmip of mankind. Bom. v. 15, 18. Moreover, he that harboureth but one Sin in his bosom, it wiU destroy his whole soul, if this Sting be but in his tongue, it is like the poison of asps, his life must go for it, without speedy help.

Y. No salve or medicine could heal the bodies of those who were stung with those fiery serpents in the wilderness, till they looked up to the brazen serpent, no physician on earth could cure them : so no work of man can cure the biting of death and the devil, or Sting of Sin, but the venom thereof rageth and reigneth, tormenting the conscience, until the soid looks up by a true and lively faith to Jesus Christ.

YI. As the Sting of a serpent must be pulled out, before the person stung can be cored; so Sin must be lifted, pulled, or worked out of the heart and life of a Sinner, by the Spirit, before he can be either healed or saved.

Yil. As some serpents cannot hurt when they have lost their Sting, so death cannot hurt a soul, whose Sin is taken away by Jesus Christ

SIN A WOUND.

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My Wounds Hink and are corrupt,'' &c,, Psal. xxxviii. 5. Bui a wounded tpirit who can bear f* Proy. xviii. 14. *' And hound up his woundsj' &c.y Luke x. 34.

Sin wounds the soul of a sinner, a church, or nation. When Ephraim saw his sickness, and Judah saw his Wounds, &c., Hos. v. 13. The word translated Wound in this place is from a word which signifieth cdligavU, he hath bound up, either because of the corruption of the body that is gathered together, or because of the binding of it up with clothes.

PARALLELS.

I. Wounds are either new, which we commonly call green Wounds, or else old Wounds: now sinners have an old Wound upon them, which is like a stinking ulcer, which they received above five thousand years ago; in the garden of Eden, when Adam was wounded by his sin, in eating of the forbidden fruit, all his posterity were wounded in him, Bom. v. 12. Also every sinner hath many fresh Wounds upon him.

II. Some Wounds are venomous, as the biting or cruel sting of some poisonous serpent, &c. Sin is a vcnemous Wound, it is the sting of a serpent, the old Serpent. See Sting.

III. Some persons have been full of Wounds, wounded from the crown of the head to the soles of the feet, they are, as it were, nothing but Wounds: so sinners are full of Wounds, every Sin is like a Wound, or makes a Wound in the soul: so many Sins a man is guilty of, so many Wounds he hath in his inward man. Every faculty of their soul is wounded: (1.) Their judgment is corrupt. (2.) Their understanding darkened, fuU of vani^, blindness, incredulity, enmity, and unteach-ableness. (3.) The will, that noble faculty, is wounded, and feufully depraved; the mind of a man being corrupt, the will must needs be corrupt: as to a man that hath his palate possessed with a vicious humour, every thing seems bitter according to the humour; so the understanding, reckoning the ways of God both enmity and folly, the will acts accordingly. The will of wicked men acts cross and contrary to God and his holy will in all things, they resist and fight against him, and are " not subject to his law, neither indeed can bne," Horn. viii. 7. There is much pride, inconstancy, stubbornness, and disobedience in the will, " Our tongues are our own, and who is Lord over us V* Psal. xii. 4. (4.) Their affections are wounded, and very filthy; men naturally love the creature, more than God, nay they love their lusts, horrid Sins, and uncleanness, above the Majesty of heaven. The apostle, giving a character of some men, saith, they are " Lovers ef pleasures more than Lovers of God," 1 Tim. iii. 4. (5.) The memory is wounded, being forgetful of that which is good, and like a leaking vessel: men are ready to remember, what God bids them forget, but forget that which he commands them to remember; they are too apt to think upon injuries; nay, may be one injury will be thought on more than many kindnesses and years of good service: they are subject enough to remember trifles and vain stories, whereas a profitable sermon, o\ wholesome counsel, is forgotten, &c. (6.) The conscience of a sinner is wounded with Sin, though not for it, or in a deep and real sense of the evil of it. "Unto them that are defiled and unbelieving, is nothing pure, but their minds and consciences are corrupt," Tit. i. 15. The conscience, which should, like Job's last messenger, bring us word that all the rest of the faculties are dead, i. e., wounded, and corrupted alas, is maimed, dumb, or misguided, or grievously distempered, that when it should accuse, it excuseth; it should act the part of a faithful register, to set all our Sins down exactly, but it falsifies in this, and, as saith Dr. Preston, when it should set down hundreds, it sets down fifties, when it should restrain from evil, it is almost asleep, and lets the sinner alone: whom it should condemn, for want of light it acquits: and as a man is wounded in every faculty of his soul or rational part, so likewise he is in his sensitive part: his eyes are full of adultery, his lips are unclean, his throat is like an open sepulchre, the poison of asps is under his tongue, his ears arc deaf, and dull of hearing that which is good, Rom. iii. 13.

IV. As some Wounds a maa receives are very deep and reach to the heart; so Sin makes a deep Wound ; man is not only wounded in every part, but very deeply wounded : *' This is thy wickedness, because it is bitter, because it reacheth to thine heart," Jer. iv. 18. *' Their heart deviseth wickedness," &c. '* Every imagination of the thoughts of his heart is only evil continually. Gen. vi. 5. Hence saith God, *'Wash ^ne heart from wickedness," &c. Jer. iv. 14.

V. Some Wounds are corrupt, filthy, and very loathsome, the Wounds Sin makes in the soul, are very filthy and abominable, *' From the sole of the foot, even to the head, there is no soundness in it, but Wounds and bruises, and putrifying sores: they have not been bound up, neither mollified with ointment," Isa i. 6. ** My Wounds stink and are corrupt."

VI. Some Wounds smart and are very painful, causing the patient to cry out in great anguish: Sin makes such a Wound in the soul, that it causeth such who have their spiii-tual feeling to cry out; the pain is so great, that a Christian cannot without divine help, bear up under the smart and torture of it; ** I have roared," saith the Psalmist, " by reason of the disquietness of my heart; Lord, all my desire is before thee, and my groaning is not hid from thee," Psal. xxxviii. 8, 9.

VII. Some sores or Wounds are infectious, like plague-sores, or the leprosy, they infect the clothes and garments of the wounded and diseased person, and not only so, but the very house where he dwells, and the people also that come near him, or converse with him. Lev. xiii. 2—6. Sin is of an infectious nature, no plague more catching and infectious, than the S9re or plague of Sin, it defiles all a man's best actions, and makes all our righteousness like filthy rags. If ye daily converse with, or are frequently in the company of some wicked men, it is a thousand to one if you are not the worse for it; " Who can touch pitch, and not be defiled therewith ?" We are commanded to keep ourselves unspotted from the world; it is a hard matter to keep clear of these spots and pollutions wicked men are defiled with. Sin is of such an infectious nature that it hath corrupted the earth, " The earth is defiled under the inhabitants thereof," &c., Isa. xxiv. 5. Nay, some conceive, the Sin of man hath darkened, in some respect, the glorious heavens, with the sun, moon, and stars, that they shine not so splendidly as they did at the first. Job zxv. 5.

Vin. Some Wounds are of a festering and spreading nature, whilst the patient is under cure, they grow worse and worse : the Wounds or Sins of some men, though they are under cure, i, e., sit under a powerful and soul-searching ministry, fester as it were; they, instead of growing better, grow worse and worse, like as the apostle speaks of deceivers, 2 Tim. iii. 15.

IX. Some sores. Wounds, and scabs, bring shame upon such who have them: Sin is such a sore, and so hateful a scab, that it causeth shame and confusion of face. Sin is the shame of any people, and yet how do some glory in it ? " They glory in their shame!" Phil. iii. 19. Sin is the foul disease; the hurt, nay all the hurt, sorrow, and shame sinners meet with, came in originally by Sin, by yielding to the devil, and by adulterating from God: no running sore, no scab, or no breaking out in the flesh like Sin in the heart and life of a sinner.

X. Some Wounds are mortal: Sin makes a mortal Wound; " The soul that sins shall die," Ezek. xviii. And,'' Unless ye believe that I am he, ye shall die in your Sins," John viii. 21. " If ye live after the flesh ye shall die,'' &c., Rom. viii. 13. I do not say there is no help, nor cure for these spiritusd sores and W ounds; yet I must say they are incurable, as to man, no man can find by all his skill and art any healing medicine. And upon this account the Lord said of Judah and Israel, " Their Wound was incurable," they had brought themselves into such a condition, that none could help them, nor bring them out; "0 Israel, thy destruction is of thyself, but in me is thy help." Indeed some men are so desperately and dangerously wounded, that there is little hope of them, they have all the signs of ruin and eternal death upon them imaginable.

Quest. It may be you will say, when may the state of a person be said to be desperate, and almost, if not altogether, past hope, or wounded even unto death ?

Answ. 1. If a man sins, and is sorely wounded, and yet continues in his sinful course, the sting is not pulled, as it were, out of his flesh, I mean out of his heart, nor is he willing it should; there is little hopes at present of this man. Can a wound be healed and yet the venomous sting stick fast in him ? A continual course or custom in Sin, though they be small sins comparatively, may prove deadly.

2. When Sin is in the afifection it is dangerous. Yon know when the heart is wounded and corrupt, there is no hopes of life. If in times of infection you can keep it from the heart you are well enough. Physicians, though they have medicines to keep infection from the heart, yet they have no medicine to cure the heart, if once the distemper gets into it. When a man closes with his Sin, likes it, loves it, and makes provision to &lfil the lusts of it, it is a dangerous sign.

3. When the Wound spreads and increaseth, or a person grows more vain, carnal, and filthy, it is a sad sign. Some men have heen for a time cautious, and somewhat tender, their consciences have restrained them from yielding unto Sin, but afterwards they came to grow more hard and bold, and have adventured on this and the other evil, and so by degrees from little Sins make no conscience of greater, till they are notorious in Wickedness, and this after common illuminations; this is a sign they are near hell.

4. When a person is sorely and grievously wounded, and yet is insensible, does not cry out, nor feel any pain, it is a sad sign. Gome to some wounded persons, and ask them how they do; they will answer you, very well, I ail nothing, then relations begin to weep: so some sinners, through a custom of sin, grow insensible, they are past feeling, they are not only without pain themselves, but laugh at such who complain of theur sores upon the head, and mourn for then: sin; of this man you may write in red letters, " Lord have mercy upon him."

5. When a man is dangerously wounded, and nothing that is given him will go down, neither food nor physic; or if he doth take it, yet it will not stay with him, it is a very bad sign : so when a sinner refuseth all good counsel that is given him, and instead of vomiting up, by true repentance, his sin, he vomiteth up the physic and food of his soul that should do him good, and despises all reproof, hardening himself against it, he is near to destruction. Pro v. xxviii. 1.

6. And lastly, When a man is wounded, and that balsam, means, or medicine, that seldom faib to work a cure in others, yet will do him no good, but contrariwise, whilst in cure, and under the best means, he grows worse and worse, there is little hopes of him : so when a sinner under a powerful and soul-saving ministry, and divers sore afflictions, is not at all reformed, but grows worse and worse, his condition is bad; it may be that sermon that works no change at all in him, hath tended, through the mercy of God, to the conveij^ion of several soids who were as sorely wounded as he. If a physician gives the best medicine he has, and lays on a most sovereign plaister, and yet the patient saith, sir, that which you prescribed hath done me no good; I wonder, saith he, it seldom fails me, I fear your condition, I must give up, I have done what I can for you, the Lord pity your soul, you are no man for this world; it is an argument that Wound, or sickness will be unto death, when the best preaching, the best means that can be made use of, will not work upon a man's heart; he is under losses, and afflictions, and divers melting providences, but nothing will do.

IN7EBEN0S8.

I. Is Sin a Wound! or doth it wound the soul, wound the state, nation, and Church of God ? We may then infer from hence the folly of men and women who love and hug their Sin. Wilt thou, 0 sinner, hug a serpent in thy bosom, that strives to sting thee to death ? What fools are wicked men I

II. Let us learn from hence to bewail the condition of our sinful relations, let the husband mourn over his unbelieving wife, and the wife mourn over the unbelieving husband; fatliers grieve for their unconverted and wounded children, and children grieve for their wounded and unconverted parents, &c. What are they that thou lovest so dearly, and who lie in thy bosom mortally wounded, and wilt thou not be troubled for them ? What, not one sigh nor tear come from thee for them ? Be astonished, 0 heavens I What, a hard heart hast thou.

III. Seek out for help, you that are unconverted, delay not; and let such who are healed, do what they can to get help and cure for their friends. If a husband, a wife, a father, a child, or brother, be dangerously sick, or wounded externally, how ready are you to enquire for some skilful physician, or surgeon I and what speed will you make I and will you not be as tender and as careful of their souls ?

IV. Take heed you do not draw others into Sin. What not only Wound thy own soul, but be cruel also to the souls of others ! Wilt thou murder thyself, and murder thy frieud too?

y. What blind wretches are they that make a mock at Sin ? See Fools.

YI. Let it be also matter of caution to all, to take heed they rest not satisfied with slight healing, " They have healed the hurt of the daughter of my people slightly/' &c., Jer. viii. 11. This may be done many ways.

(1.) Some rest satisfied, and lick themselves whole with the thoughts of federal holiness, think they are in covenant with God, through the faith of their parents; thus the Jews, " We are Abraham^s seed, we have Abraham to our Father," Matt. iii. 9. My parents were godly; and so they might, and yet thou a child of the devil, and be damned for all that.

(2.) Some fly to their godly education ; but that will never heal their Wounds ; it is not what a godly fieimily thou wast brought up in, and what good instruction thou hadst, but what thou art, and what a change there is in thee, what faith and fear of God is there wrought in thy soul ?

(3.) Others apply the mercy of God, when they begin to feel conscience to terrify them, and their Wounds appear, but never consider his justice. Remember God is gracious and merciful, &c., but will " m no wise clear the guilty," Exod. xxxiv. 6.

(4.) Others trust to a partial reformation of life, they are other men to what they were once. Soul, it is not reformation, or leaving all manner of gross, scandalous Sins, but a change of heart and regeneration thou must seek after.

(5.) Some apply the promises of God to sinners, before their wounds were ever lanced, or their sores laid open, and the corruption let out: this is but skinning over the sore, and to leave it to fester and rankle inwardly; the proud flesh must with some corroding plaister be taken down, thou wantest thorough humiliation for Sin.

(6.) Many satisfy themselves, beeause they are not such great sinners as some are. Remember, " I tell ye, nay, except ye repent, ye shall all likewise perish,*' Luke xiiL 3, 5.

(7.) Some fly to their duties, they Sin and are wounded, and they think prayer will make them whole.

(8.) Some boast of their knowledge and experiences, &c., they can discourse and talk well, nay, and will tell you, they are members of the Church too: and this may be, and yet they die of their Wounds, and go to hell. 0 take heed you are not slightly healed!

Quest. Well, but it may be you will say. What should we do to be thoroughly healed ?

Answ. 1. There is but one Physician can heal these Wounds; none but the Lord Christ only has the healing medicine ; his blood is the balsam, which thou must apply by faith. And if thou wouldst have a perfect cure, thou must be put to pain: he that would be healed, must suffer his wounds to be lanced, and searched to the bottom.

2. Take the Physician's counsel, and carefully follow his directions: come to him presently, whilst it is to-day, or thou art a dead man.

3. If it be so, that he says, thy zight-hand must be cut off, bear the pain; or thy right-eye must be pulled out, submit to him. Whatsoever is dear to thee that hhiders the cure thou must deny thyself of.

4. A purge thou must take, or thy Wounds cannot be healed; the evil humours, or the filth and corruption that is in thy heart, must by the Spirit of grace be purged out.

5. Thou must become a new creature: " Except a man be born again, he cannot see, the kingdom of God," John iii. 3.

SIN A PLAGUE.

** What prayer and supplication soever be made by any man, or by ail thy people Israelt

which shall know every man the Plague of his own heart,'* &c., 1 Kings viii. 38. " And U be in the skin ofthefiesh like the Plague oj leprosy,'' &c., Lev. xiii. 2—6.

By the Plague of the leprosy, aU expositors agree, was represented the hateful nature of Sin. Note, Sin may fitly be compared to the Plague, to the Plague of the leprosy, Ac.

PABALLELi

I. The leprosy proceedeth from poisoned and corrupted humours in the body : so sin is nothing else but the poisonous and corrupted humours of the soul.

II. The Plague of the leprosy spreads over every part of the body: so Sin hath spread itself over the whole lump of mankind, and over every faculty of the soul.

III. No disease is more stinking and hateful to men than the leprosy; so nothing is more abominable and detestable in the sight of God and sincere Christians, than Sin.

IV. No disease is more contagious and infectious than the leprosy; the Plague of the pestilence, saith a divine, is not so infectious as the Plague of the leprosy, it infecteth houses, walls, vessel, garments, &c. So nothing is so infectious as Sin. See Sin a Wound.

v. The Plague of the leprosy separated the infected person fron^ the fellowship of all men, whateverUiey were, if incurable, although kings; they were utterly and for ever excluded the host, as Uzziah, neither were they admitted to come into the temple, to join in holy things, 2 Kings xv. 5. So Sin unrepented of, separateth from God and Christ, and from the fellowship of the saints; it shuts souls out of the church, nay, out of heaven itself.

VI. No disease is more painful and mortal, or more incurable ; therefore they were enjoined to put on mournful apparel and garments ; it was so rarely and seldom cured, that most carried it to their graves; so Sin is very painful and tormenting, as we before have showed.

VU. The symptoms of the leprosy agree with the symptoms and effects of sin.

1. There is a debility and weakness of all parts in them that have this disease, because the spirits are exhausted : so Sin makes feeble, weakens and debilitates the powers of the soul. Hence Jacob, when he blessed Reuben, cries out,'' as weak and unstable as water, because of his sin." Saints have weak hands, and feeble knees oft-times hereby.

2. There is in a leper a tumour and swelling in the flesh: so Sin swells a man up in pride, vain-glory, and self cpnceiteduess.

3. There is in them, saith my author, a burning thirst, through the adust and burnt blood by melancholy, whereof it ariseth: so Sin causeth an inflammation and burning of anger, of lust, and vehement thirst after the world, preferment, pleasures, riches, &c. See Poison.

4. There is in them filthy, putrid matter, breaking forth in a most loathsome manner: so such as are greatly infected with the Plague of Sin, cast forth nothing but horrid pollution. Hence wicked men are likened to the troubled sea, that casts forth miry dirt.

5. They have a hoarse and weak voice: so sinners cannot pray, or if they do, they cannot be heard. " God hears not sinners," John ix. 31.

6. They have a stinking breath and mouth, and therefore they must cover their lips, lest by their breath they should infect others: so sinners have a filthy breath: their mouths are full of unclean and adulterous speeches, belching forth nothing but vile and abominable oaths, cursings, and slanderous accusations against^the godly, and sometimes also against one another; but these seldom cover their lips.

INFERENCES.

L What an horrid disease, and Plague of Plagues, is sin! every man hath a running Plague-sore upon him. Who is it that is not a leper from the womb ? We were all born with this Plague; we brought it into the world with ns. Every man, as he is in himself, may cry out, " unclean, unclean." Sin hath spread itself over us like a leprosy.

II. Wicked men are miserable, whoever they are, if not 6ured of this Plague. Sin renders a man more hateful to God, than an ugly toad is to us.

III. It may caution saints to shun the company of a vile sinner, and dread Sin, and fly from it, as from the Plague. Nothing that sinners touch, but they defile, infect, and taint it, still they are cleansed, whether earthly or heavenly things; all creature*comforts and actions are unclean to them hereby: " The very ploughing of the wicked is sin," Prov. xxi. 4, yea, the sacraments, prayers, or arms, all is polluted, so long as they are unconverted. " Unto them that are defiled, nothing is pure," &c. Tit. i. 15.

IV. A wicked man can converse with no man, but, as a leper, he infects him by his ill example ; he endangers the lives and souls of men.

V. It may teach the saints to bless God, and admire his grace, who hath delivered them from the contagion of sin. " But art thou made whole ? sin no more," John v. 14.

YI. None but the high-priest pronounced a person dean from the leprosy: so none but Christ can discern our uncleanness, and pronounce us dean, and wholly free from the Plague of sin.

0 what u sin? It is a leprosy;

When Scnpture so compares it, may not I

Call it a Puigae, a wound, a loathsome sore,

That doth corrupt and spread the soul all o'er,

Like to an ulcer, or infectious biles.

Which the whole man most woefully defiles f

0 how do men fly from the pestilence;

And shall not we learn wisdom now from thenoe?

Sin is a Plague that kills eternally,

All sorts of men, unless they swiftly fly

To Jesus Christ; no med'dne will do ffood,

Nor heal the soul, but this Physician's olood.

SIN COMPAEED TO POISON.

" The Poison of Asp$ is ttnder their tongues,** Rom. iiL 13.

Poison of Asps denotes, 1. Sometimes great punishment. Job vi. 4, and zx. 16. '* He shall suck the Poison of Asps," &c. 2, Sometimes corrupt doctrine, and heresies, wherewith men poison themselves and followers. Deut. xxxii. 33, " Their wine is the Poison of dragons," i. e., their doctrine ; so Ainsworth, Rev. xvii. 2, '* With the wine of her fornication." Which intends venom and Poison of the devil, the old dragon; or the detestable superstition and idolatry of antichrist, and Church of Rome. 3. It signifies the cruel malice and rage of men.

Note, Sin in the venom or Poison of the serpent, or the old dragon.

•

PABALLELt.

I. Poison inflames, heats, and, as it were, sets the body on fire: so Sin inflames, heats, and sets, as it were, a man's spirit on fire. What a heat doth the devil put some men in by stirring up their wrath, rage, and malice, against their neighbours.

II. Poison causeth a great and extreme thirst. Gross or dreggish liquor will not quench the fiery thrist of poison; it drinks, saith one, nothing but pure spirits: so Sin stirs up an insatiable desire or thirst after revenge, also after the pleasures, profits, and honours of this world, which nothing can allay, but the water of life, which Jesus Christ gives. John iv. 14.

III. Poison gets quickely, saith one, to the spirit, it is subtle and spiritful, and in a very little time will corrupt the whole ma^ of blood, &c. So Sin in a little time corrupted the whole lump of mankind. Adam had no sooner sinned against God, but the spiritual Poison and venom thereof struck to his heart, corrupting every faculty of his soul, and not only so, but also the souls of all his posterity. See Wounds.

IV. It is noted by Plutarch, that when an asp stings a man, it doth first tickle him, and makes him laugh, till the poison by little and little gets to the heart, and then it pains and torments him, more than ever it delighted him before: so doth Sin, it may please a little at first: " Though wickedness be sweet in his mouth, though he hide it under his tongue; though he spare it, and forsake it not, but keepeth it still within his mouth, yet his meat in his bowels is turned, it is the gall of asps within him," Job xx. 12'«~144 For* bidden profits and pleasures are very delightful to carnal men, and many love to be meddling with these poisoning morsels of sin. Many eat that on earth, which they digest in hell. Men must not think to dine and dance with the devil, and then sup with Abraham, Isaac, and Jacob, in God's kingdom.

y. Poison in a toad or serpent, suits and agrees well with their nature; but poison in a man*s stomach makes feaifiil work, it being of a contrary nature ; so sin in a wicked man, one that hath no spark of true grace in him, seems to be suitable

and agree well with him, his whole nature being so grievously corrupted, and changed into the evil nature thereof, he having used himself so long in sinful ways, that Sin, viz., open profaneness, superstition, and error, is habitual, and become natural to him, as Poison to a toad. Naturalists say, that if a man take a little quantity of Poison at a time, and so accustom himself to it, it will at length become so natural to him, that he may take it as food: even so wicked men, by a continual course and evil custom in Sin, drink it down as pleasant liquor, like as the fish drinks water. But now Sin to a true Christian, is like much Poison in a man's stomach ; it is contrary to that new nature, and divine principle, which is wrought in him by the Spirit of God; he cannot bear nor endure it, he hates every false way: " That which 1 hate that I do," Kom. vii. 15.

VI. Poison is deadly in its own nature, and of a killing and destroying quality, if not timely vomited up, by taking some fit and proper antidote, &c. So Sin, whether fleshly or spiritual, viz., sensual debauchery, or heresy, will kill and destroy all wherever it is, both body and soul, eternally except by true repentance it be vomited up. Though men take it down as sweet wine, and are not presently sensible of any harm; yet at last it vrill bite like a serpent, and sting like an adder, Prov. xxiii. 31.

VU. Oil will expel poison, and it is often given to persons who have taken it, to eaose them to vomit it up: so the Oil of Gladness, viz., the Spirit of God, is the best antidote in the world, to expel and work out the Poison of Sin in the Soul. See Oil of Gladness, Book II.

INFERSNOES.

I. What do Sinners mean ? Will they Poison themselves ? Are they void of understanding, to take down the Poison of dragons ? Will they willfully murder themselves? What blindness and folly is in their hearts !

II. 0 how should this stir up the godly to pity wicked men, and to strive, as much as lieth in their power, to prevent their sinning, and endeavour to turn away their wrath I

III. It may also caution believers to take heed of Sin, and of the venom of an evil tongue, as also the Poison of heresy and error.

IV. Let sinners also learn from hence timely to look out for help. 0 get a fit antidote to save you from this Poison!

Ah! What is Sm ? 'Tis Poison in a cup. That's gilt without, and men do drink it up Most earnestly, with joy and much delight. Being pleasant to tiie carnal appetite. " Sin's sweet to him whose soul is out of taste.

But long, alas 1 its sweetness will not last. Sin's sweet to th' flesh, that does it dearly love; But to the soul it doth rank Poison prove. Hast thou suck'd this most deadly venom in P And dost not see thy vital parts begin To swell? Art Poisn'd, soul? Look, look about. To get an antidote to work it out Before it be too late; the Poison's strong, Don't stay a week, twelve hours is too long. One dmchm of grace, mix'd with repenting tears. The crace of perfect love, that casts out fears, Mix'd with that faith which kills all unbehef. Took down with speed, will ease thee of thy grief; 'Twill purge the soul, and work by vomit well, And aU vile dregs of venom 'twill expel. Unless thou vomit up each dreg, be sure No hope of life: one Sin will death procure. Eternal death : repentance is not right, •

'Till Sin, nay, every Sin's forsaken quite. Not only left, but as a poisonous cup. Thou must it loathe, 'tis hateful, spue it up.

3 K

SIN A SICKNESS.

** The whole head is sick, and the whole heart faint" &c., Isa. i. 5.

'* The whole need not a Physician, but they that are sick" Matt. ix. 12.

Spiritual Sickness is twofold; (1.) To be sick with Sin. (2.) To be Sick of Sin: as Sin wounds the soul, so it makes sick, and this is man's misery; but to be sick of Sin, viz., to be sensible of the evil and cursed nature thereof, this is a mercy.

FABALLELS.

I. The causes of natural Sickness are divers, sometimes it arises from some inward, and sometimes from some outward cause ; to know from whence the distemper grew or did arise is very necessary, whether it be chronical or acute, t. e., that which hath seized on the patient on a sudden, by heats, cold, or from the corruption of the blood, by an infectious au:, &c,, which an able physician is diligent to pry and search into. Now as touching the Siclmess of the soul, it is evident the original cause thereof, was by eating of the forbidden fruit, which surfeited the whole lump of mankind ; or, if you please, it wus occasioned by poison, by the poison of the old serpent. Deadly poison makes a man very sick, and corrupts the whole mass of blood: and as it is needful to find out, if possible, the cause of Sickness, so it is as necessary to find out the cause of spiritual Sickness; the cause being discovered, the cure is easy. If a man doth not see what his state is, as considered in the first Adam, nor the evil and damning nature of Sin in general, nor the particular plague of his own heart, he is in no hopeful way of hc:p and healing.

II. Some Sicknesses or diseases are epidemical: Sin is a a bickness or disease so universal, and a contagion so catching, that none have escaped, nor are totally free from it.

III. Some are so sick that they have no place free : Sin is a disease that afilicts every part, '* The whole head is sick, aud the whole heart faint," &c., Isa. i. 5.

IV. The distemper which we call the Sickness or pestilence, is very mortal, and sweejis away thousands: Sin is such a Sickness, no pestilence like it: Sin is the plague of plagues. That which is most opposite to God, is the greatest evil: but Sin is most opposite and contrary to God, and therefore the greatest evU. That which separates man from, and deprives him of the greatest good, must needs be the greatest evil, or the plague of plagues; but Sin doth this, therefore the greatest evil. That which is the greatest judgment to be left unto, is the worst of evils: but it is the greatest judgment in the world, to be lefr or given up to the lusts of our own hearts; Ergo, &c. When God designs to bring his severest wrath upon a people, or a particular soul, when he resolves to afflict them to the uttermost, he doth not say, I will bring plague, or Sickness, or famine upon them, but I will deliver them up to their sins. Israel would have none of me, &c., and what then ? "So I gave them up to their own heart's lusts," &c., Psal. Ixxxi. 11,12. Thus he gave up the Gentiles to vile affections. Bom. i. 26, 28. That Sickness, plague, or pestilence, that destroys most, that kills millions, which is so infectious, that none among thousands, nay, millions of thousands^ can escape, is the plague of plagues; but such a Sickness is Sin. More shall be damned, than shall be saved; nay, but few comparatively enter in at the strait gate, and so find life. Now aU that are damned, are damned or destroyed by Sin, and therefore it is the worst of evUs. That which kills or destroys body and soul too, is the plague of plagues; but Sin destroys body and soul too : Eryo, Sin is the plague of plagues.

y. Many of those who have the disease we call the Sickness, have spots upon them, which are of two sorts, one of which are called the tokens; and when tliey appear, they look upon themselves as dead men: so Sin, this spiritual plague and Sickness of the soul, marks some men out for eternal death: " Then: spot, saith the Lord, is not the ^t of my children," Deut. xzxii. 5; that is, their Sin is not a Sin of infirmity, such as appear upon the children of God. Any spot is bad, but some are worse, very bad, they are deadly spots, they have the tokens of death and wrath upon them.

1. The Sin or spot of a^odly man is rather a scar or wound that is healed, or almost healed: but Sin in some of the ungodly, is like a rotten, putrifying sore in the flesh.

2. The spots of the godly are not so contagious or infectious as the Sins or spots of the wickied. The Sms of the ungodly make their very pei-sons and prayers loathed

and hateful in God's sight; now God, though he hates the Sins of his own children, yet he loves their persons, PsaJ cix. 7.

3. Sin in a saint is his sorrow, it is that which he hates, it wounds and grieves his soul, he is sick of his Sin, Horn. vii. 3, hut the wicked love theur Sin. Sin is in a godly man's conversation, and that is his trouble; but Sin is in a wicked man's affection, which renders it to be a deadly spot.

4 Sin reigns and predominates in the hearts of the wicked: but Sin, though it may sometimes tyrannize in a saint, yet he obeys it not, he is not the subject or servant of Sin: the one yields and subjects to Sin; the other opposes and resists it, every faculty of his soul is set against it; and not only so, but against every Sin.

VI. Sickness brings oft-times utter wealmess upon the body: so Sm brings weakness upon the soul: " I am feeble," &c. It makes a Christian very faint. See Leprosy.

VII. Some Sickness is very grievous to be borne: so Sm is grievous to a true Christian, who is made sensible of it.

VIII. A man that finds himself very sick, and like to die, will soon look out for help, or send to a physician: so the soul that is Sin-sick, will seek for help, viz., hasten to Jesus Christ, for none else can cure the sickness of the soul.

IXFEBB2Y0SS.

L Art thou sick, and ready to die, and insensible of any iUness? Doth nothing ail thee? This is sad.

n. Art thou sick, and greatly afflicted ? Is thy soul weary of its groanings? Haste to the Physician, go to Christ.

1. The more sick, the more need of physic; the greater sinner thou art, the more need of a Saviour thou hast.

2. The longer thou delayest, the more hard and difficult will thy cure be, besides the danger thou runnest, death may be at thy door.

3. Consider, you must have a cure, and be freed from this Sickness, the stone in the heart, this unbelief, or whatever else the disease be, or else be damned.

4. Christ came from heaven on purpose to be thy Physician: " He came not to call the righteous, but sinners to repentance," &c., Matt. ix. 13.

5. Soul, let me tell thee, as it was once said to blind Bartimeus, " Be of cheer, Christ calls thee." " Come to me all ye that are weary," Matt. xi. 28, 29.

6. Thou mayest have physic and cure very cheap, Luke x. 30. Though thou hast no money, Christ will do ail freely, if thou wilt cast thyself upon him.

7. Christ is able to cure all diseases. Though thou art never so sick, he is able to make thee whole: '* He is able to save to the uttermost all that come to God by him," Heb. vii. 25.

8. Christ is willing as well as able. See Matt viii. 2, Mark i. 41.

9. Christ can do the work, when all other means fail, Mark v. 26, when purposes fail, good desires fail, prayers fail, and good works, and moral righteousness fiEdls, &c.

10. Christ is such a Physician, that rather than thou shouldest go without cure, he hath shed his own blood, to make thee whole, and free thee from thy sickness.

11. If Christ undertakes the cure, he will never leave thee, till he hath perfectly restored thee to health again. But remember, there is no cure, but by his precious blood: '* He died that we might live."

Canst thou be sick, and such a Doctor bj ?

Thou canst not live unless thy Doctor die.

Strange kind of grief! that finds no medicine good

T* assuage the pain, but the Physician's Uood. F. Quaklbs.

SIN COMPARED TO VOMIT.

'' Moab also shall wallow in his own Fomit" &c., Jer. xlviii. 26. " The dog is turned to his Vomit, again,'* 2 Pet. ii. ±±

A WICKED man, or one who turns to his old evil and wicked courses, is compar. J to a Jog, and Sin to Vomit which a dog licketh up.

3 N 2

PARALLELS.

I. A Vomit is a very loathsome thing, but a dog^ Vomit is most detestable: so Sin is a^ very loathsome thing, but apostacy is the worst of Sins; no Sin is more abominable in God's sight than that.

II. A Vomit is cast up sometimes by reason of the sickness of the stomach: so a Christian being very sick of his Sin, casts it up, or vomits it out by repentance.

III. Some men finding themselves oppressed by means of some obstructions, or by reason of the foulness of their stomachs, take something to make them Vomit, to free themselves of that which otherwise may endanger their health, if not their lives : so a Christian, being sensible of internal obstructions, and pollutions of his inward man, takes a fit antidote of Christ's preparing, by which means he vomits up the filth and pollution of his heart and life, and thereby attains a healthy soul, and flourishes in godliness.

IV. Some men on a sudden are made to vomit, by eating something that offends, or agrees not with then: stomachs: so many sinners, by hearing of a soid-searehing sermon, and by the rebukes and cbntinual gnawings of their own consciences. Vomit up some of the Sins of theur lives; but in a little time they grow more sick of religion than ever they were of their Sins, and so, with the dog, they lick up their old Vomit again, i. e., turn to their former ways of sui and error.

V. What is more hateful, or causeth greater shame, than to see a man wallow in his own filthy Vomit ? So it is hateful to see a wicked and an ungodly apostate, who hath turned his back upon Christ and his ways, wallowing in all bis former Sins* and brutish lusts.

INFEBENCES.

Let this teach us to hate Sin and apostacy.

SIN AN UNCLEANNESS.

" Prom all your Unckannesses*' &c,, Ezek. xxxvi. 29.

" In that day there shaU be a fountain open to the house oj David, and to the inhabitants

of Jerusalem, for Sin, and for undeanness,*' Zech. xui. 1. " To work all Uncleanness,'' &c., Eph. iv. 19.

Sin is compared to an unclean thing, and man by reason of Sin is said to be defiled; who can bring a clean thing out of an unclean ? The Hebrew Tama, as Mr. Caryl observes, comes near the word coniaminatum, which is used by the Latins for Uncleanness, and it speaks the greatest Uncleanness, pollution, sordidness, and filthiness imaginable, as of habit, gore of blood, tlie muddiness of water, or whatsoever is loathsome or unlovely, noisome or unseemly; such an Uncleanness is Sin.

Note, " Sin is an unclean thing:" they who see the face of Sin in the glass of the law, see it the most ugly and deformed object in the world : if virtue could be seen, she would attract all eyes to her, and ravish all hearts to behold her, ''Virtue is an invisible beauty;" so if Sin could be seen, all eyes would turn away from it, and all hearts loathe it. " Sin is an invisible deformity." The Spirit of God doth as it were strive for comparisons, to set out the ugliness of Sin, it is compaied to the blood and pollution of wretched new-bom infants, to the corruption, and putrefaction of a rotten sepulchre, to the scum of a seething-pot, to loathsome, stinking, and putrifying sores, to the superfluity of naughtiness, to the leprosy, &c., Ezek. xvi., Kom. iii. 13, Isa. i. 5, 6, Jam. i. 27. All these comparisons show forth the ugliness of Sin, but alas I it is filthy beyond compare.

PARALLELS.

I. Some things are so unclean and filthy, that they defile every thing they toudi; Sin is such au Uncleanness: who can touch it, meddle with it, and not be defiled by it ? It is an infectious Uncleanness: as good is so much the better, by how much the more it is diffusive, so Sin is much the worse, by how much it is the more infectious and diffusive. Sin is diffusive two ways ; 1. By propagation from Adam to all his posterity. 2. By way of imitation. ' II. Some things are full of Uncleanness, they abound in filth and pollution; such

a defilement and UncKanness is Sin, it is not in one part only, but in and upon the whole man, it goes quite tljrough ; there is not the least part free from head to heel. " They are all gone out of the way and become vile, vile all over." There is a double universa-lity of this Uncleanness. 1. It defiles all men. 2. All of man, not one man in the world but is Unclean by Sin, and not one part in man but is unclean; view him in his under« standing, will, judgment, memory, afibction, conscience, eyes, hands, tongue, feet, all parts of the body and powers of the soul are unclean.

III. Some Uncleanness is active, prevailmg, and powerful, it increaseth and grows worse and worse, and defiles, and pollutes more and more; such an Uncleanness is Sin. Man is unclean as he comes into the world, but this Uncleanness grows and prevails more and more upon him, by actual sin he becomes worse and worse, and is more defiled every day; it strives to captivate and bring the souls of all men under the defiling power and pollution of it, Rom. vii. 23.

IV. Some Uncleanness is so loathsome, that it causes such things to stink as come near it; Sin makes the sinner stink, his person stmk, his life stmk, and his services and prayers, and all his best actions to stink in the nostrils of God. *' The sacrifices of the wicked are an abomination to the Lord," Prov. xv. 8.

v. Some Uncleannesses are inward, hidden, obscure, appear not to the external eyes. Sin is not a spot in the garment, or visible pollution in the face, or rottenness in the flesh, though that is bad, and sometimes the effects of this Uncleanness, but it is rottenness in the heart; all a man's entrails are as it were corrupted. Man, as you heard, and every part of man is defiled, and yet externally this Uncleanness doth not appear, the sinner seems as beautiful and comely to the outward eyes as other men, this Uncleanness is internal. As saints internally are glorious and beautiful, so sinners internally are foul, filthy, and deformed, their heart, liver, and conscience, is defiled. Tit. L 15.

DZSPABXTT.

L What pollution and filth is so fixed and abiding, that all the nitre and fuller's soap in the world cannot wash it off, nor the hottest fire pur^, purge it out, or consume it? But such an Uncleanness and pollution is Sin, that all the water in the mighty ocean cannot wash it out; nay, could a man bathe himself in brinish tears of godly contrition, it will not cleanse, or take away the filth of his transgression. " Though thou wash thee with nitre, and take unto thee much soap; yet thy iniquity is marked before me, saith the Lord," Jer. ii. 22. All the fire of hell cannot bum it out; hell fire shall never, as saith Mr. Caryl, consume this filth ; those who are not purged in this life, shall never be purged in the next. The wicked shall ever be in punitive flames, but shall not find, as Papists dream, any purgative flames; the fire and brimstone of hell shall never fetch this Uncleanness out of the damned.

II. What Uncleanness, and abominable filth and pollution is ensnaring ? Men and women are shy of, and ready at all turns to fly from, and avoid any external, horrible Uncleanness: but Sin is a bewitching and ensnaring Uncleanness. All the bodily beauty in the world did never entice so many, as the deformity and foul fiace of Sin hath. Beauty and comeliness are the attractives, the loadstone of love; Christ was not loved by many, because he did not appear beautiful, he vailed his glorious beauty: lust is loved, though it be altogether unbeautiful. Christ is the Mirror of beauty; though some see no comeliness in him, he is '* fairer than the children of men:" but there is no form or comeliness in Sin, nothing indeed why it should be desired; yet how is it admked, and esteemed by all sorts of men ! They dote upon it, and and run mad with love to it; it is so bewitching, as the choicest beauty in the world.

lU. What filth, Uncleanness, or pollution, is of such a murdering killing, and destroying nature, as Sin! It is true, some horrid pollution is of corrupting, poisonous, and destroying quaUty, but not like Sin: this venom, this Uncleanness, is worse than any, more mortal than any; it kills both body and soul too; it destroys eternally. 0, there is no finding out the cursed nature of it; there is nothing can save from the killing power of it, nor cleanse from its pollution, but Christ's blood.

INFERENCES.

I. 0, what a woeful condition is man in by nature, how Unclean in God's sight! Well might Eliphaz say, '* How abominable and filthy is man, who drinketh in ini-

quity like water!" Job xv. 16. The word asma notes that which is most abhorring to the nature of man ; that which is not only so nauseous that the stomach cannot digest it, but so base, that the mind is burdened to think upon it; yea, the words import that which is rejected by all the senses, that which the eye cannot endure to look upon, that which the ear cannot endure to hear of, that which is a stink in the nostrils, and which the hand will not touch; such a thing is man in God's sight, by reason of Sin. Filthy, n^, the word is derived from a root that signifies, corrupt, rotten, putrified, the scum of a pot, tlie rust of metals, the dung or excrement of man and beasts. There are no words, saith Caryl, filthy enough to express the filthiness of man. The word is found, saith he, but three times in Scripture; in this construction, and in all of them, it is applied to show the abominable wickedness of man: the first is this. Job xv. 16, Psal. xiv. 3, and liii. 3, as if this were a word picked out on purpose, as a glass, to show man hb face and natural complexion in, &c.

II. 0 what is man, that God should be mindful of him! What beauty is there in him, that the Almighty should set his heart upon him ! Job viL 17.

lU. What little reason have wicked men to be proud ? And how sadly aru they mistaken who think to adorn themselves with sin ? How do sinners pride themselves in their filthy garments, and cloak of unrighteousness ? He is no gallant now-a-days, unless he can swear, and curse, and cry, " Damn-him;" and, " Sink-him." Lord, what an age is this I They show then: Sin, as Sodom, and hide it not; they glory in their shame.

IV. Let us learn from hence to be fully sensible of our birth-pollution, 1 mean original sin, that which we brought into the world with us: " Can he be dean that is born of a woman ? Who can bring a clean thing out of an unclean ? Not one," Job xxv. 5, and xiv. 4. Can the stream be clean, when the fountain is so unclean ? All that are bom by natural generation, are unclean. Adam's particular act or breach of the law of God was ours, we being in him; he stood as the common root of all his posterity; it is also by the Almighty imputed to us: the natural pravity or corruption which issueth from thence, passeth from generation to generation.

Y. We may infer from hence, that every man and woman hath need of washing; say not therefore with Peter, *' Thou shalt never wash my feet," when every part is defiled, &c.

VI. Go polluted soul, go to the fountain, " It is the blood of Christ, that cleaoseth us from all Sin," 1 John i. 7.

VII. Bless God, there is a Fountain to wash in, a Fountain opened for Sin and Un* cleanness. See Fountain.

VIII. Yon that are clean, praise the Almighty: ye were filthy as others: " Such were some of you,'' &c. Saints may be said to be clean four manner of ways: (1.) Clean meritoriously, by the blood of the Lord Jesus. (2.) Efficaciously, by the Spirit uniting tliem to Christ, and sanctifying their hearts. (5.) Clean instmmentally, by the Word: ** Now are you dean, through ^e Word which 1 have spoken unto you." (4.) Clean im* pulsively and attractivdy by faith:—'' Purifying then: hearts by faith."

<c

SIN COMPARED TO GRET-HAIRS. Yea, Orey-Hain are here and there upon him, and he knoweih U not,^* Hos. vii. 9.

Hr knoweth it not, that is, Israel, or Ephraim, viz. the ten tribes. Ephraim may be considered as a kingdom. *' I am against the sinful kingdom," Hos. i. 4, Amos ix. 8; or as a church: they were a people in covenant with God, or in a national Church-state, and once youthful and beautiful, but now they are become old and grey-headed, t. e, they had symptoms of decay and ruin upon them.

Grey-Hairs: Some by Grey-Hairs understand heavy judgments; others, some prevail* ing evUs of sins, which were signs of destruction, &c. There may be truth in both.

Note, Symptoms of ruin oft-times appear upon a people, before thenr ruin comes.

PAB ALLELS.

I. Grey-Hairs are a sign that a man's best days, his youthful days are gone: so some Sins and judgments upon a people, are a sign that their best days are past away, that their youth and gbry is departing.

II. Grey-Hairs are a sign of old age: so some Sins and judgments upon a people, show forth that they are old in wickedness.

III. Grey-Hairs ci>me oft-times by great grief. Scaliger tells us of a young man, who through the extreme trouble of his spirit, was turned grey in one night: so the judgments and miseries of a people, because of their Sins, make them Grey-headed, and thereby look old and withered, &g.

IV. When Grey-Hairs come upon a man, they bring oftentimes with them feeble knees, and stiffiaess of the limbs: so Sin makes feeble; the heat of zeal and vigour of spirit is thereby abated.

V. Grey-Hairs are symptoms and fore-runners of death and mortality: so some Sins and miseries upon a people, are the clear symptoms of spiritual death, or night of darkness.

VI. Some men have Grey-Hairs here and there, and they know not of them: so a soul, nation, or church, may have sad symptoms of ruin upon tbem, and they be ignorant of them; he knows it not.

Quest. What were those Grey-Hairs that were upon Ephraim ?

Answ. One was, ** Strangers had devoured his strength." Their support and chief stay, that which should uphold, comfort, and succour them, was gone—^wicked men were let in upon them, and such who sought to spoil them of their rights, liberties, and estates; or spiritually, sin prevailed, strange lusts had devoured theur strength, Hos. ii. 5. Ephraim was fallen in love with other lovers, his afifection was set upon strangers. Saints should keep their hearts close to Christ, or else the love of the world will soon steal away their strength, and make them decay in godliness. The whoredom of Ephraim was doubtless one of those Grey-Hairs he had upon him.

2. The pride of Ephraim was another Grey-Hair: " The pride of Israel doth testify to his face; and therefore shall Israel and Ephraim fall in their iniquity," Hos. v. 5.

3. Their goodness was " as the morning cloud, and as the early dew, it passed away," Hos. vi. 4, which might be another of his Grey-Hairs. By their goodness, doubtless is meant their goodnessand kindnesstoGod,and one towards another. They were false>hearted, inconstant, and fickle, like a morning cloud; their words were empty sounds, like clouds without water; they dealt treacherously with God, and deceitfully with their brethren.

4. They were like a silly dove without a heart; they let^their dearest enjoyments go, like as a silly dove parts with heif young, and did not, like the hen, strive to preserve them: this might be another of his Grey-Hairs. A dove is easily caught with a net: so was Ephraim easily ensnared by his enemies. A dove will keep her nest, though you take it away, and thereby take her captive: 0 how unwilling are some men to part with their lusts! they will not leave their Sins, or company, though it prove their ruin I They are like the silly dove.

5. The great things of God's law were accounted strange things to Ephraim; though God himself wrote them, yet he liked them not, but rather derided at them that owned, and subjected to them. This was another Grey-Hair.

6. *' Ephraim was as a cake not turned," Hos. vii. 8, he was not thorough for God; he stood halting between two opinions, did not know what religion to be of: or he was so perverse, that though he lay under heavy judgments, and was ready to be burned on the coals; yet he sought not to prevent the danger, and escape the fire; he cried not to God in his affliction. And this was another of h£ Grey-Hairs, Hos. vii. 14.

7. Ephraim was an empty vine; he brought forth fruit to himself: God received but little from Ephraim; all his labomr and doing was for himself, to enrich himself, and lay up for himself; he cared not for the interest of God. An empty vine: he had juice and sap enough to bring forth fruit to himself, but was barren towards Grod. They cannot spare time, nor have they leisure to wait upon his service; they cannot spare money to further the interest of godliness, though they can give two, three, four, or five hundred, nay, a thousand pounds, to such a son, or such a daughter, and maintain them bravely, when some of Christ's ministers want bread: they love, alas! their sons and daughters more than Christ: they are empty vines, they bring forth fruit to themselves. 0 what a base spirit and principle are some professors of! they are like Ephraim. And this was another of his Grey-Hairs.

8. He was broken in judgment, " He fed on the wind, and followed after the east wind," Hos. xii. 1. He pursued after vanity and the empty things of this world. And that was another of the Grey-Hairs. Many more I might mention, they were indeed thick upon him, he was become very Grey in wickedness.

INFE RENCE.

Let us take heed we have not Grey-Hairs upon us, and know it not. Is not England, and the church of God in England, grown here of late Grey-headed ? 0 what signs aud symptoms of ruin are there upon us! I will leave you to find them out. Where is that love and zeal that was once ? Is not the world got into the very hearts of professors ? Do they not follow after the wind, and pursue the east wind ? Are they not like an empty vine ? Doth not every one mind his own carnal interest ? Have not strangers devoured our strength ? Are we not become like a silly dove without an heart ? Is not whoredom and superstition amongst us ? Doth not our pride testify against us ? And is not our goodness like the morning cloud ? Where is that love and bowels which should be in us towards one another ? Are not some of the things, yea, the great things of God^s law, accounted by us as strange things? Search further, and more Grey Hairs will appear. Are we not divided and broken in judgment ? Can a nation divided against itself* long stand ?—Are there not many faithful ministers snatched away in a short time ? Is not this the forerunner of some dunud calamity ? Have not we had many fearfiil si|pis in the heavens? And are not the evening wolves come out of their holes? Besides all this, let every soul search and see what Grey Hairs he hath upon himself

THE DEVIL CALLED THE GOD OF THIS WOBLD.

*' In whom the God of this World hath blinded the minds of them which believe not,**

2 Cor. iv. 4.

The Devil here is called a God; not that he is a God, either by nature, or hath this name conferred upon him by the Almighty, in respect of his office; but rather he is called so in respect to wicked men, who serve and obey him as their God, and in whom he rules and works effectually, as in his own people and subjects.

Properly there is but one God. Though there are many who are called Gods, yet they are not God's by nature, **I am God and none else. Unto us there is but one God," Isa. xlv. 22. One eternal, immense, infinite, and incomprehensible Majesty. Aud this God b either considered essentially, '' God is a Spirit," John iv. 24; or else personally, viz., the Father, the Son, and the Holy Spirit; " there are three that bear witness in heaveo» &c., and these three are one."

Improperly, (1.) Idols are called God*s; (2.) The ark, 1 Sam.iv. 7. (3.) Magistrates, " I have made thee a God to Pharaoh," Exod. vii. I. '* Thou shall not revile the Gods," Exod. xxii. 28; the Chaldee saith, Rah, that is, a master; the Hebrew Elohim, God, as Mr. Ainsworth observeth upon the place, is attributed to judges and magistrates, " I said ye are Gods," Psal. Ixxxiii. 6; these are Gods by office. (4.) Satan as in this text, who would be looked upon and worshipped as a God, he is properly an angel, once an angel of light; God created him; and before he fell, he was a good angel as other angels are who kept their first estate; he is called a God I but there is one word that confines his Power and sovereignty, and greatly degrades him, limits him, and spoils his divinity, makes him but a poor petty Gk>d; he is but the God of this world, both for extension and duration; he bears no rule above, nor shall he bear any sway in the world to come: if the God of this world, it is by usurpation; he is like an audacious traitor, who rebels and strives against his lawful Sovereign, " For the earth is the Lord's and the fulness thereof;" Christ is heur of both worlds, though he admits Satan to God it here for a while, he is a false God, an enemy to God, and bo God.

DISPABITT.

God is without beginning; the Devil had a beginning; God is an uncreated Spirit; the Devil an angel and a created, spirit, I do not say he was created a Devil, sin made him a Devil. God can do what he pleaseth, he hath an unlimited power; the

Devil's power is limited, he can go no further than God permits him. God hath a just and rightful power, Satan hath only an usurped power, &c., God is infinite, immense, &c. But some may say, in what sense is Satan said to be God of this World ? What World ? &c. The word World is a controvertible phrase, and here I understand it is to be taken for the inhabitants of the world; I mean the wicked, distinct from the godly. He is the wicked man's God, three ways.

1. By devolution, they have fallen off from God to Satan, they have departed from the true God, and his service, and have closed in with the Devil; and so Satan owns them to be his subjects. The whole World is divided into two parts, two bodies, and are under two heads, either subjects of Christ's kingdom, or of the kingdom and power of Satan; they are either of the army of light, or regiment of darkness.

2. The Devil i^ the wicked man's God by voluntary submission, " His servants ye are, to whom you obey," Rom. vi. 16. Wicked men are Satan's volunteers.

3. By God's just desertion, as they have cast off God and his service, and desire not the knowledge of his ways; so God hath cast them off, and suffered Satan to possess them, &c.

u u u

THE DEVIL A PRINCE.

The prince ofiMe world eemeth," &c., John xiv. 30.

Recording to the Prinee of the power of the air" Eph. ii. 2.

And they had a king over them, which is the angel of the boiiomlees pit," Rev. ix. 11.

Ths Devil is in these Scriptures called a Prince, Prince of darkness. Prince of the power of the air, king of the bottomless pit, &c

PARALLELS.

I. Prince is a term that denotes power and sovereignty; Satan bath great power over wicked men, &c. There is also, no doubt, some kind of supremacy or superiority amongst the evil angels; we read of the Prince of Devils, " He casts out Devils by Beelzebub, the Prince of Devils." Also some of these wicked angels are called principalities and powers, which signifieth eminency of place above others. What degrees or order there is amongst Devils is hard to find out, whatever order there is amongst them, yet we know he is the master of mis-rule amongst men, &c,

II. A King or Prince ruling and reigning imports a kingdom. For what is a king without a kingdom and dominions over which he reigns ? The devil hath a kingdom. There is a twofold spuitual kingdom spoken of, viz., the kingdom of light, and the kingdom of darkness, called sometimes the kingdom and power of darkness. 1. His kingdom is in the hearts of the ungodly men, he rules and reigns there. 2. His kingdom takes in all the confines and territories of anti-Christ, and all other false and corrupt, erroneous and tyrannical states whatsoever, throughout the whole earth, where his power is owned, and his authority subjected to. 3. He is said to be King of the bottomless pit.

III. The name of some kings puts an awful fear upon men, So the name and power of Satan is such, that it makes many souls to dread and quake at the thoughts of him.

IV. Some kings have been great tyrants. There is no tyrant in the world, nor ever was, so vile as the Devil. True, some have acted like Devils, they seemed more like Devils than men, as Nero, who caused the bowels of his own mother to be ripped up to see where he lay, &c. See Lion and Dragon.

Y. Some kings are mighty in power, and their dominions very large. Satan is a mighty king, he hath a power that no mere human force can stand against, hence caUed the strong man armed; none ever seemed a match for him, but the Prince of peace. Besides, he rules over all the nations of the ungodly, and by force or fraud enslaves to his hellish sceptre millions of souls; there is no kmgdom, or nation; in the whole universe, but he pretends to some right, supremacy, and authority in it; the world is full of his creatures ; nay, there are more souls who are his vassals, than the Son of God hath faithful subjects.

THE DEVIL A HUNTER.

" He wiU deliver thee from the snare of the Hunter*^ Psal. xci. 3. " Deliver thyself as a roejrom the hand of the Hunter,'* Prov. vi. 5.

By the Hunter in these places, I see no ground to doubt, but that the Holy Ghost principally intends the Devil, who is the great Hunter and destroyer of men's souls, out of whose hand, t. e., power, Wisdom advises her Son to deliver himself.

PARALLELS.

I. A Hunter is one that pursues, or eagerly follows after bis prey, what sort of beasts soever be hunts, he seems unwearied in his pursuit, his heart is affected with his game, and hence takes great delight in it: so the Devil praises sinners, nay and the godly too, for they are part of his game, and how eagerly doth be pursue them, it is the only tiling he seems to delight in, he is never weary of his work, nor in the work.

U. A Hunter in pursuing after the poor sensitive beast, designs to kill and destroy them, it is to take their lives away, &c. So the Devil in hunting after the souls of men, his grand design is to destroy them, " He seeketh whom he may devour," 1 Pet. V. 8, it is the soul, de life of the soul, he strives to destroy. As David speaks of his enemy, '' Thou huntest after my soul to take it," 1 Sam. xxiv. 11; so may every man and woman say of Satan.

III. A Hunter has many devices and cunning stratagems to ensnare the game he pursues: so the Devil bath many snares and cunning wiles to catch and destroy the souls of men. Hence he is compared to a serpent: *' We are not ignorant," saith Paul, " of his devices," 2 Cor. ii. 11; and in another place, he exhorts the saints to put on the whole armour of God, that they may be able to stand against the wiles of the Devil. The Greek word signifies such snares as are set to catch a man, '* He will deliver thee," saith the psalmist, ** From the snare of the Hunter," Psal. xci. 3, meaning, saith Ainsworth, the Devil. Satan bath many devices and snares to draw men into sin. 1. By pursuading the soul it is no great matter, it is, saith he, but a little one. 2. By presenting the pleasure and profit of sinful practices, and hiding the shame thereof, and the wrath and misery they will certainly bring on the soul at last. 3. He lays before a man the sins of good men, 0 saith he, do you not find that such and such godly men have done as bad as this; was not David overcome with adultery, Hezekiah wi& pride, and Noah with drunkenness, &c. ; but all the while he strives to hide from them their virtue and unfeigned repentance, and utter abhorrence of these sins afterwards. 4. He presents God to the soul, as one made up all of mercy, and that repentance will make all whole again ; but afterwards, it may be, when the soul is defiled by yielding to bis temptation, persuades souls, the sm is so great, and God so just, that be will not pardon sin, it is little before committed, but great when it is committed, and this way he seeks to ensnare the sinner. 5. Another way he hath to catch his prey with, is by leading the soul into the way of sin, it may be, to the harlot's door, he aUures into the company of sinners, and entices the soul to contemplate upon sin, to toy a little with Delilah, as it were, and a multitude of other snares he hath.

IV. A Hunter that he may the better catch his prey, bath not only his snares, but also his dogs, and them of every sort fit for his sport and enterprise; he hath lus setting-dogs, his scenting-dogs, his race-dogs, some to start his game, and others to pursue 1^ game, &c. So the Devil, the great Hunter of souls, bath, b^des his subtle wiles and snares, fit instruments to accomplish his design; he has his dogs, for so as we have showed you elsewhere, wicked men are called, and them also of every sort, some great ones, and some small ones, some that are like i^etting-dogs, who watch how they may trepan, and prey upon the godly to draw them into sin, or into sufferings: and others, who are like cruel blood-hounds, who, as being void of mercy, endeavour to tear the saints in pieces.

V. Some Hunters mind little else, save bunting; it is said of l^^mrod, he was a mighty Hunter, &c., Gen x. 9. So the Devil, he is a mighty Hunter, he minds nothing more than the hunting of the souls of men; 0 the millions that he hath caught and destroyed, he is a most cruel Hunter.

VI. Seme Hunters are very swift and diligent in the pursuit of their prey, they will ride over many fields in a day» they wiU search and beat about with abundance uf diligence, to find out their game ; they are, it may be, here now, and a few hours hence many miles ofif, and hardly allow themselves time to eat their meat, &c. So the Devil is a swift Hunter, he is like lightening, as it were, swift in motion, he is a spirit, and so has the advantage to leap suddenly upon his spiritual prey, he has his eyes upon all the ways of men; is he here to tempt this man, and presently in another place to catch unwary and secure souls.

YII. A Hunter is diligent to observe the disposition of the creature he hunts, and also the places where it haunts: so the Devil, he observes the dispositions and natural inclinations of men and women, and also all their haunts, that so he may the better prey upon them, he knows what men are prone to lying, and what men are addicted to covetousness, and who are naturally inclined to the lusts of uncleanness, and who are subject to passion, &c., and accord!^ to the various tempers and inclinations of persons, he suits his temptations.

VIII. A Hunter seeks to come sometimes, if possible, on his prey unawares, when they are secure, to steal as it were upon them : so the Devil comes upon Christians many times when they are asleep and in a secure state ; an enemy hath done this whilst men slept. And hence Solomon's advice is to the sons of wisdom, not to " Give sleep to their eyes, nor slumber to theur eye lids, and to deliver themselves from the hand of the Hunter," &c. Prov. vi. 4, 5.

DISP ASITY.

Other Hunters generally hunt for their recreation, it is not out of envy and hatred they bear to the creatures they hunt: but the Devil hunts the souls of men out of that implacable hatred he bears to them, it is not his pleasure, but his malice, which stirs him up to kill and destroy poor sinners, he knows he is miserable himself, and he would make, if he could, all the children of men as miserable as himself.

XNFEREKGE.

This may serve to awaken all men, to take heed and deliver themselves from this mighty Hunter; soul I fly to Christ, he is able to save thee, who hath promised to deliver thee from the snare of the Hunter, &c. Labour to be like the roe, swift-footed, 0 labour with David for hind's feet.

THE DEVIL A FOWLER.

Deliver thyself as a roe from the hand of the hunter ^ and as a bird from the hand of the

Fowler," Prov. vL 6.

As Satan is likened to a Hunter, so he is likewise unto a Fowler, they are both metaphors of a like impart.

PARALLELS.

I. A Fowler hath his nets, gins, and many allurements to catch the poor silly bird; so hath Satan to catch the souls of men, some of which we mentioned before.

IL A Fowler having taken divers birds, he makes use of them, in a crafty manner, to bring others to his net: so doth Satan, he this very way seeks to allure sinners, he sets before the eyes of the unwary soul, how many birds he hath got in his snares, and yet they sing most sweetly, and leap about as if they had all joy and enlargepients in the world ; he would persuade God's children none have so sweet and pleasant a life as the ungodly, who flourish in prosperity, and are not plagued like other men, and by this means, this cunning Fowler oft-times ensnares the souls of men.

III. A Fowler is very cautious how he spreads his net in the sight of any bird: so Satan craftily strives to hide his net and snare, by which he seeks to catch the souls of men, he presents tlie golden cup, but hides the poison. Thus he deceived Eve, he strove to affect her heart with the choicest and excellent nature of the fruit of the tree, ** Ye shall be as Gods," &c. This was the bait, but the net or curled hook is

hidden, he seems to court her as a cordial friend, as one that wished her the greatest happiness imaginable ; but alas! his design was to catch her in the net of rebellion against God's law, to destroy and undo her for ever; '* In vain is the net spread in the sight of any burd," Prov. i. 17.

IV. A Fowler strives to counterfeit the real call of birds, thereby to entice them into the snares and nets he hath spread for them: so Satan endeavours to transform himself into an angel of light, and also teaches his ministers to counterfeit the garb, behaviour, and oall of Christ's true ministers, thereby to deceive and draw souls into perdition and destruction, 2 Cor. xi. 14, 15, who more ready to press holiness and self-denial, &c., than some of the grand deceivers of this age, " They come to you in sheep's clothing but inwardly thay are ravening wolves," Matt. vii. 15.

V. A Fowler sometimes in the night dazzles the eyes of the poor birds with a great light, and thereby most easily spreads his net over them: so Satan by false lights preys upon the souls of men, who cries put, Light, life, and power, &c., and this hath 80 dazzled the eyes of people, that many have been taken, and httle think where they are, nor the danger they are in; alas! the cunning Fowler has got his net over them.

THE DEVIL A LION.

" Be Mcher, he HgUani, because your adversary ihe Devil, as a roaring Lion tvalketh dbaui,

seeking whom he mag devour^" 1 Pet. v. 8.

Chbist is compared to a Lion, saith the learned Glassins, because noble, heroic, and unconquerable. 2. Wicked men and tyrants axe so called, because fierce, outrageous, and cruel. And, 3. The devil is called a Lion, because roaring, rapacious, and devouriog, &c. Some of the common epithets of a Lion, as we have under another head noted, are these, viz., bold, stony-hearted, preying, ravening, stubborn, cruel, bloody, terrible, awelling,^., which sets forth his natural evil, and worst properties, upon which account the Devil, as all the learned observe, is compared to hun.

PARALLELS.

I. The voice of a Lion is called rugitus, that is, roaring, or bellowing, which is very terrible to other beasts, who when they hear him rour, tremble ; he roars when he is hungry and wants prey: so the Devil is said to walk about like a roaring hungry Lion, who is not satisfied with the prey he hath already got, but seeks to devour more souls; for as the Lion is a very greedy and unsatisfied beast, so is the Devil; h<3 would, did not God restrain him, destroy the whole world, not a soul should escape.

II. A Lion is a very strong beast, '* What is stronger than a Lion ? So the Devil is a strong enemy; and one reason doubtless, why he is compared to a Lion, is to signify his strength, as his being compared to a serpent, doth his subtilty. Hence God hath laid help for us upon One mighty to save, viz., the Lord Jesus, who was able to encounter with this strong and furious adversary, '* For to this end was the Son of God manifest, that he might destroy the works of the Devil," 1 John iii. 8. " And destroy him who had the power of death, which is the DevU,'' Heb. ii. 14.

III. A Li<rn is a very bloody and tyrannical beast, he will set upon and destroy whole flocks and herds of cattle; he is a great enemy to sheep and lambs, and other innocent creatures :* so the Devil is very bloody and cruel, as appears in Job's case, he took away his cattle; and then all his children, and after that smote his body with boils; he seeks to destroy the bodies and souls of men too, the godly stand in fear of him; for Christ's sheep and lambs, have not a more cruel and bloody foe in the world.

* Jbfi9eU,p.Z%l,

THE DEVIL A DRAGON.

I

'* And the great Dragon was cast down, that old serpsnt, caUed the Devil and Satan/*

&c., Rev. xii. 9.

As the devil is compared to a lion, so likewise to a Dragon. Some are ready to ques* tion, whether there he any such creature or no; hut it is without any just ground, since the holy Scripture speaks cf them in so many places. Besides, we have approved histories and historians, which treat of them, as ^lianus, Aristotle, Pliny, Mantuan, Qesneri Ovid, &c.

PARALLELS.

I. The Dragon is a flying serpent, he is described with Wings very Voluble, and spreading themselves wide according to the quantity or largeness of the Dragon's body; which caused Lucan, the poet, to write in this manner :—

Fo8 guoq ; qui cunciis itmoxia numina terris Serpiiiif aurato nitidifitlgore J)racoftei, Festi/eroi ardem/aeU Africa ; dueU ii altum Aera cum Fennii, &c. ■

You shining Dragons, creeping on the earth. Which fiery Africa holds, with skins like gold, Yet pestilent by hot infecting breath, Mounted with wings in th' air we do behold.

The Devil is said to have wings to denote his swiftness in pursuing his prey. He is like to a furious flying Dragon. No man can get out of the reach of Satan; let them climb up never so high in grace and virtue, Satan hath wings, and can pursue them with hb poisonous breath of temptations.

II. Naturalists observe, that Dragons seldom hurt in the day-time, but in the dark night they come out of their holes, and deep caves. So the Devil does the greatest hurt in the night of ignorance; he hates the light, like his cursed children ; his kmgdom is the darkness of this world.

III. Naturalists say. Dragons have cruel teeth, and that they have a treble row of them in their mouths, and that their bite is very dangerous. Teeth, saith GUssius, denote virulence, and an hostile power, because beasts, when they fight, use them as offensive weapons. The wounds the Devil gives to poor sinners by his prevailing power, are venomous and mortal.

IV. Dragons are mortal enemies to mankind, and multitudes have been destroyed by them, in this they fitly resemble the Devil.

V. Dragons have a cruel infectious breath. Those in Phrygia, when they are hungry, turn themselves towards the west, and gaping wide, with the force of their breath, saith my author,* they draw the birds that fly over their heads into their mouths; which some attribute to the infectious nature of their breath. Also they kill with their tail; nay, some say, the strokes of their taUs are more deadly than the biting of their teeth. The Devil, like the Dragon, has many ways to wound and destroy mankind. Sin is like the biting of Dragons, and false doctrine in Scripture is called Dragon's poison, it is the poison of this old Dragon. . *' Their wine is as the poison of Dragons, and the cruel venom of asps," Deut. xxxii. 33,

VI. They will fight terribly, and are, as naturalists note, always in war with the elephant, and with divers other beasts, both wild and tame, for he is the cruel enemy of them all. So the Devil makes war with the I iamb, and with all his followers. *' There was war. in heaven: Michael, and his angels, fought against the Dragon; and the Dragon fought, and his angels, and prevailed not," Eev. xii. 7, 8. The Lord Jesus is too iurd for thb old Dragon.

* ToDsell, p. 706.

VII. There are ia Ethiopia, and other hot countries, multitudes of Dragons, some greater, and some lesser, also some of a red colour. We read of some that have heen found to he nine cubits long, and of a great thickness. Neither it is to be thought, saith Mr. Topsell, out of Gesner, p. 794, incredible, that the soldiers of AUUius Regulus killed a Dragon, which was an hundred and twenty feet long. Dragons, saith he^ are certainly great beasts, and there are few or none bigger on earth. So there are many Devils, and by some places of holy Scripture, we may conclude there is a chief or grand Devil, one whose hellish power is above the rest, &c. The earth and air are fiiU of those cursed Dragons, but being spirits, we cannot see them ; besides, we may suppose, that tliey may abound more in some countries than in others.

THE DEVIL A SERPENT.

" But I fear lest by any meant, as the Serpeni beguiled Eve tkrauyh his subtlUy,^ &c.

2 Cor. zi. 3. •• The old Serpent the Devil,'' &c., Rev. xii. 9.

Serpents are venomous beasts, that creep upon the ground, or go as it were upon their bellies, which, as it appears from Gen. ill. 14, was laid upon them at first as a just judgment of God: '* Upon thy belly shalt thou go ;" meaning, saith Ainsworth, in great pain, Ac. This creature the Devil made use of to deceive Eve; the Devil spake in or by the Serpent, i. e., opened the Serpent's mouth; for we are not to conclude that that Seq)ent was the Devil, because the text saith positively, it was a beast of the field, who, as some conceive, it is said to be more subtle than any other beast, by means of Satan's influences; yet all agree, that naturally the serpent, or some Serpents are very crafty and subtle. Aristotle and Galen define a Serpent to be Animal sanyuineum, pedibus orbatum, et oviparum; that is, a bloody beast, without feet, laying eggs.

There are divers sorts of Serpents; we read of the adder, asp, dart, dragon, cockatrice, &c. Some affirm, that the cockatrice, or basilisk hath wings, from Isa. xiv. 29, *' Out of the Serpent's root shall come a cockatrice, and his fruit shall be a flying Serpent." The basilisk is esteemed the king of Serpents, partly for the great strength of his poison, and partly for his stately pace, and magnanimous mind; for he goes upright withhis head near half a yard in length.

PARALLELS.

I. Serpents are a venomous sort of creature, especially the cockatrice: for his poison Naturalists affirm, infecteth the air, and the air so infected killeth all living creatures, and all green things, fruits and plants of the earth; it bumeth up the grass whereupon it goeth, or creepeth ; and the very fowls of the air fall down dead, when they come near his deu or lodging: so the venom or poison of the old Serpent, viz.. sin, is very deadly, and of an infectious nature, as hath been largely shewed. What creature bath not been hurt and corrupted, more or less, by this poison ? It hath disordered the whole creation; the very ground is cursed, and bringeth forth thorns and thistles hereby. Gen. iii.

II. Amongst all living creatures, there is none that pensheth sooner than doth a man, by the poison of a cockatrice, for with his sight he killeth him, the beams of his eyes do corrupt the spirit of a man ; nay, saith my author, he kills other Serpents by his sight, such is the venom of his poi»on : so no creature hath suffered, or received such hurt, as mankind, hath by the poison of the old dragon. Though the sin of man, which is the venom of this Serpent, hath been a Plague to all creatures, yet man receives the greatest ruin by it, it destroys him eternally. Wicked men, who are compared to Serpents, are destroyed by this old Serpent.

III. A Serpent is a very subtle beast; "Be ye wise as Serpents," &c. The Devil being compared to a Serpent, it principally denotes his subtilty, who hath a thousand ways to destroy and undo the children of men.

IV. Serpents are most envious, implacable, and furious beasts ; they are immitissimum anmalium genus, a most ungentle and barbarous kind of creatures, saith Mr. Pliny, as appears by the rage of a little snake, one of the least of the Seipent*s kind: for when he perceives he is hurt or wounded, he never ceaseth casting out his poison, until

BOOK IV.] THE DIlVIL ▲ SlJRIfENT. d27

ho hath done haim, or died of madness. In this he is the very image of the devil, who is so outrageous, and filled witli envy to mankind, that he cares not what mischief he doth, though it greatly heightens his own punishment in the end. There is an irreconcileahle enmity between the Serpent and the woman, and between his seed and her seed. A man naturally, by a kind of secret instinct, abhorreth the sight t>{ a Serpent; and so doth the Serpent the sight of a man.

Y. Ther^ is a certain sort of Serpents, that if a man look stedfastly upon them with one eye, with a single eye, they will run away from him: such a Serpent is Satan; for if a Christian face him with a smgle eye, that is, look upon him with an eye of faith, it will resist him, and make him fly.

ZNFBBBNCX8.

•

I. From the whole we may perceive, what the nature of sin is: these evil angels were glorious creatures at first, before they fell; but behold, what vile, cursed creatures and monsters their departing from God, and rebellion against him, hath made them!

II. It may teach all men to beware of the Devil, to watch against him, to avoid sin, and the venom of sin, as they would a Serpent.

III. It may be of use to stir up the godly to diligence and watchfulness, &c. " Be sober, be vigilant," Ac.

IV. It may teach us to bless and praise God for Christ, in whom, through fiuth, we get the victory over this terrible and crafty enemy.

METAPHORS, ALLEGORIES, SIMILES

TYPES, ETC.

CONCESNINO TH£

MEMS OF GRACE, PROVIDENCE, AND AFFUCTION.

THE DAY OF GRACE.

" Why siand ye here all the Day idle ?" &c., Matt. xx. 6.

** To-Day if you will hear his voice^ harden not your hearUy'* &c., Heb. iiL 7.

The time that God alloweth men to repent, and provide themselves for another irorld, is called a Day: " Behold, now is the accepted time, behold now is the Day of salvation." " I must work the works of him that sent me, while it is Day ;*' that is, whilst the allotted season lasts, John ix. 4. " To-day if you will hear his voice," &c., that is, before the time allotted yoU, or the space given you to repent, be expired.

PABALLKLS.

I. A Day is a certain time, so many hours, &c. A natural Day is twentyfour hours, an artificial Day contains twelve hours: so God allows a man a certain and prefixed time to repent. Jerusalem had a Day: ** 0 that thou hadst known, even thou, at least in this thy Day, the things that belong unto thy peace."

II. The Day is set in opposition to the night, and it signifies the time of light: so the time of God's patience, whilst the Gospel is preached to men, and God waits upon them, and strives wiUi them, to bring them over to the knowledge of the truth, is the time of light: and when God takes away the means of Grace, and the Gospel, from a kingdom, nation, or particular soul, that is a time of darkness, and then it may be said, the Day is gone, and night is come upon them.

UI. It is Day when the sun rises, and night when the sun sets: so it is the sinner's Day, whilst the Gospel sun shines, and the means of grace are continued to them; but night then, when the ministration of the Gospel is taken away, and no more means of grace afforded to them.

IV. The Day is man's working time! labourers in the field, when the Day is ended, go home, they can work no longer: so whilst God affords the Gospel and means of Grace, sinners should, like faithful labourers, work hard, work out their own salvation, labour for the meat that perisheth not: for when that is gone, no man can work; then the things of their peace will be hid from their eyes, like as it fell out with Jerusalem.

y. The Day brings great light with it, which makes great discoveries of persons and things; whilst the night lasts, men cannot see what is near them, neither the good they may receive, nor the evil they should refuse, and escape from; but the Day discovers all, and makes every thing manifest: so the Gospel-Day brings Ught, and the light thereof discovers the evil that is in the hearts, works, and lives of men; by this light they see their sins, and the danger they are in thereby, and also the way to be delivered from them. Christ is the Way which the Day-light makes manifest. In the night of Popery, men lost the blessed path to peace, and way of life, and ran to tlie merits of their own ways, and to Popish pardons, and what not; but the Day of the Gospel in England hatli discovered their mistake, and showed them the plain way to heaven, &c.

YI. The Day is comfortable, it is a pleasant thing for Uie eyes to see the sun: Eccl. xi. 7. So are the means of Grace, and the Day of Gospel light. 0, how sweet and pleasant a thing it is to see this Day, wherein the word of God is powerfully and plainly preached amongst us!

VU. The Day sometimes is over-cast, and the light darkened; so the Gospel-Day is sometimes as a judgment upon a people or particular soul, darkened, and clouds

seem to cover the glorious heavens, even as at this time. 0 what thick and black doads deem to arise I

VlII. Some days prove stormj, and Itigh winds arise: so sometimes the Day of Gos* pel Grace proves stormy, and high winds of persecution arise upon a people; nay, not only winds of persecution, but also strange whirlwinds of delusions abound in it, which make it very perilous.

IXk A Day hath its morning, its noon, and its evening: so hath the Day of Gospel Grace in a nation, and to a particular soul, who improves it not. God threatened his people of old, ** That the sun should go down over the prophet, and the day should be dark over them,'' Mich. iii. 6.

X. The Day suits not with some men, they are for the night; they are said to rebel against the light, they hate the light, the night is for them; such are the thief and adulterer: ** The whorish woman waits for the twilight, even for the black and dark night," Prov. vii. 9. So many sinners love not the day of Gospel light, they are for the night of darkness and errors. They had rather have Popery come, or any thing come, than to have the Gospel, or the powerful preaching thereof; it suits best with their carnal hearts, they love that religion that indulges them in their brutish lusts.

XL There are many ways to know when the Day draws towards an end, and night approaches: As, (1.) when the heat of the sun abates. (2.) When the shadows grow long, or are stretched forth. (3.) When the harvest-men b^n to go home i^wce. (4.) When the evening-wolves begm to lurk out of their holes. Now when these signs are upon a people in a spiritual sense, their state is bad, they may fear, night approaches upon them. 1. When the Gospel in its powerful preaching, abates in its heat and blessed influence upon men's hearts, so but that a few are warmed, and effectually wrought upon by it. 2. When religion is more in show than in substance; when the shadow is long» and the substance Uttle; men being more zealous for the form, than concerned for the power of it 3. When many powerful or painful ministers and labourers are called home. 4. When the Romish wolves, who have lain long in theur holes, and dark caverns, or lurking places, begin to come boldly abroad, and impudently show themselves, it is a sign of evening-tide, and that the Day is near expuing. Is not this thy state, 0 England!

THE MEANS OF GRACE COMPARED TO THE SUMMER.

^' The Summer is ended,** &c. Jer. viii. 20.

Bt Summer is doubtless meant that time that God allows men to gather in, and lay up sj^tnal good for their predous souls. The time of Gospel light, or Means of Grace, is compared to the Summer.

PARALLELS.

L The Summer is the diief time of the year, that season which generally all men prize long for, and rejoice in: so the time of Gospel Grace, and Gospel light, is the chiefest and choicest season in the world. The time of the Gospel, the dispensation of the Gos* pel, was the time which the prophets, and many good and righteous men of old longed for, and which all sincere, godly persons do prize and rejoice in.

II. Summer is the season that ripens the fruits of the earth; ^ ere it not for the heat and influence of Summer, what would become of the husbandman's kbour ? So the means of Grace» or ministiation of the Gospel, ripens the good seed which is sown in the godly man's heart, nay, it maketh all fit and ready for the harvest, and for cutting down. It ripens the godly man for heaven, and the ungodly man for hell: the word is either a savour of life unto life, or else the savour of death unto death; it either softens or hardens. It hath the same effects upon men^s hearts, that the sun hath in the hottest time of Summer, upon that which it sends forth its influence.

III. The Summer is the poor man's working tune, it is the season in which he is to provide himself for whiter with such things he wants. The day of Gospel Grace is the saiiit'a Summer, it is the time in which he works hard, gathers in, and lays up for his immortal aoul: he learns of ** the ant, who provides her meat in Summer,'* &e.f Prov. xxx. 25.

3 0

IV. Ill Summer every tiling looks green : the herbs, grass, plants, trees, and all the fraits of the earth, are in their beauty, and greatest glory: so in the day of Gospel Grace, whilst God affords means of much light and knowledge, when seasons, sabbaths, sermons and ordinances, in a plentiful manner, do abound amongst us, how do the saints flourish, their Grace flourish I 0 what beauty and greenness is there upon all sincere Christians!

v. He that is slothfiil and idle in Summer, as he brings shame upon himself, it is d sign of folly, &c., so he suffers, wants bread, and is exposed to great straits in winter, '* He that gathereth in summer, is a wise son; but he that sleepeth in harrest, is a sen that causeth shame," Prov. x. 5, So he that is idle and negligent in the time of Gospel Grace, or improves not the Means God affords, for the good of his soul, as it is a reproach and shame to him, so he exposeth himself to ruin thereby. What will he do when death and judgment come ? then he will want and suffer hunger, &c.

THE MEANS OF GRACE COMPARED TO THE HARVEST.

" The Hartesi is great, but the labourers arefew,'^ Matt. ix. 37.

Note, the use of the Gospel Grace, wherein work is to be done, and many souls are pre-pared and made willing to hear the Word of God, is compared to Harvest.

I. Harvest is the time to work and do business in, and it behoveth men to labour hard then: so whilst there is an open door for the Gospel, or God is pleased to continue the Means of Grace, Christ's ministers ought to labour hard.

n. Harvest greatly tends to the relief of the poor; they in Harvest-time gather in, and lay up against a time of want and scarcity: so do the saints, whilst the day of Grace lasts provide and lay up for their souls.

HI. Sometimes there is bad weather in Harvest, which doth hinder and discourage the painful and laborious husbandman: so storms arise, and very bad weather, as it were, often attend Christ's faithful labourers, which greatly hinders them in their ministry.

rV. The Harvest is sometimes great, and the labourers but few, so that the work lies very heavy upon some men: so in a spiritual sense, the Harvest is great, i. e., many people are wiUing to hear God's Word, but there are but few faithful preachers, and by this means thie work lies heavy upon them; and when it is thus, we are enjoined to pray to " the Lord of the Harvest, to send more labourers into his Harvest," Matt. ix. 38.

V. The Harvest sometimes proves thin, and comes into a little room; or it may seem much in bulk, and yet but a little grain: so it is sometimes in a spiritual Harvest, there are many multitudes that hear the word, attend upon the means, they flock into the assemblies; but alas! but few are converted; the com is little: a small room will hold them, were they severed from the straw and chaff of the fruitless and unprofitable multitude.

VT. When the Harvest is like to be catching, or the husbandman sees clouds begin to gather, and grow black, or tfaey hear it thunder mightily, they work very hard, and hurry in the com, not knowing when they may have fair weather again: to Christ's servants, when they perceive a dismal day approaching upon them, labour hard, and bring in what souls they can into his bam.

Vn. The Harvest sometimes is very long, and sometimes but short; so God lengthens or shortens the day of Grace, as he pleases. The old world had an hundred and twenty years; others but a short season. '* 0 that thou hadst known in this thy day the things that belong to thy peace I But now they are hid from thine eyes," Luke xix. 42» Christ seems to be quick with them. And so it fared with tiiose, Acts xii. 46.

BOOK IV.J

H^OBtn^ESS OO^ARKD TO ▲ TRADB.

931

Observe in summer's aultry heat,

How in the hottest day, The husbandman doth toil and sweat

About his com and hay.

If then he should not reap and mow.

And gather in his store. How should he live, when for the snow

He can't more out of door ?

The little ants, and painful bees.

By nature's instinct led. These have their summer granaries.

For winter furnished.

But thou, my soul, whose summer's day

Is almost past and gone. What soul-provision dost thou lay

In stock, to feed upon ?

If nature teacheth to prepare For temporal life; much rather

Grace should provoke to gather care. Soul-food in time to gather.

Davs of affliction and dbtress.

Are ha<«ting on apaee; If now I live in carelessness

How sad will be my case?

Unworthy of the name of man.

Who for that sool of thine, Wilt not do that which others can

Do for their very kine!

Think, frugal farmers, when you see Your mows of com and hay,

What a conviction this will be To you another day P

Who ne'er were up before the sun,

Nor broke an hour's rest. For your poor souls, as you have done.

So often for a beast.

Learn once to see the difference

Betwixt eternal things, And these poor transient things of sense,

That fly with eagle's wmgs.

GODLINESS COMPARED TO A TRADE.

** Wherefore, holy brethren^ partakers of the heavenly calling, consider the Apostle and high-priest of our profession, Christ Jesus" Heb. iii. 1.

The profession of godliness is in this, and divers other Scriptures, compared to a Trade Or calling; and it is a very fruitful and profitable metaphor.

?AIIALL£LS.

I. A Trade or calling properly is that art, craft, or occupation, ^hereunto one hath been trained, or wherein he exerciseth and employeth himself, whatever it be, whether handicraft, or merchandizing, &c. Now Godliness is the occupation of every true Christian, it is that which he hath been trained up in, it is that which he exerdseth and daily employeth himself about. '* Herein do I exercise myself," Acts xxiv. 16. " Rather exercise thyself unto Godliness," &c., 1 Tim. iv. 7.

U. A man, when he fa*st sets up a Trade, hath, or ought to have, a stock suitable to what it doth require, in order to the well-managing of it, or otherwise he is not like to do good of it; for the want of a convenient stock hath ruined and utterly undone many new beginners: so every Christian ought to see, when he first begins to profess Godliness, what stock he hath, I mean, what grace, what faith, what bve to God, and to his neighbour^ what experiences of a therough change; for without a stock of the truth of grace, and work of regeneration, no man can follow the Trade of GodUness, to make any saving eaminga of it.

III. A man that sets up a Trade, ought to know the nature, worth, and value of those goods and commodities his calling leads him to Trade or deal in, or else he may be quickly cheated, and run out of all, by buying counterfeit goods, or bad ware: so every Christian must know what goods he is to trade spiritually in, as also the nature and excellency of them. Now the heavenly commodities are these, faith, love, peace, long-suffering, gentleness, goodness, meekness, temperance, pardon of sin, communion with God, joy in the Holy Ghost, &c. Now he ought to know all these things, the true from the counterfeit. And next unto the graces of the Spirit, and the other excellent and rare things he deals in, there are the ordinances of the Gospel, the nature and usefulness of which he ought also to understand, and not to be deceived about them, lest he take the traditions of men for Christ's institutions.

IV. A man who sets up a Trade, ought also to know who he ia to deal or Trade with; so ought every Christian; and that is God, through the Mediator Jesus Christ; for without him there is no Trading to heaven. It is by him we believe in God, by luni

we come to the Father. Christ is a saint's only Correspondent; he receires all our prayers and duties, and makes returns of mercies.

V. A man who begins a Trade, ought to be well instructed, and to know every particular art and mystery in it: some Trades or professions are hard to learn, they are full of mystery, and very intricate; and if they understand them not, or are not ciftfts-masters therein, they will never live comfortably of them, as experience commonly showeth: so every Christian ought to learn the mystery of Grodliness; this heavenly calling is not easily learned; there is no Trade that is more mysterious than the Trade or art of Godliness, as we shall fully evince, and make appear,

1. By pbun texts of Scripture.

2. By arguments and demonstrations di-awn therefrom.

As to the first, see these Scriptures: 1 Cor. ii. 7, " But we speak the wisdom of God in a mystery, even the hidden wisdom," &c., compared with Rom. xvi. 25, £ph. i. 9, and iii. 3, 4, Col. i. 26, 1 Tim. iii. 16, " Without controversy great is the mystei-y of Godliness ; God manifest in the flesh," &c. Godliness is twofold. 1. The doctrinal part. 2. The practical part.

A mystery is a thing hidden, hard to find out, that which few understand, which lies not open to the sight and apprehension of men. Many arts used amongst men are full of mystery. If a man goes into a chemist's shop, possibly he may see there several extractions of minerals, but he may not know how he extracted those spirits, nor doth he understand the nature and operation of them, that is a mystery. There are divers other curious arts and devices very hard to learn, they are so mysterious; but all come short of these heavenly mysteries. The mysteries of Godliness are exceeding great.

1. These things are hidden things from the eyes of men. See Matt. xi. 25. The Gospel is read daily, every man hath the history of it in his house; but alas! very few understand it; it is a mystery; it is not known, but by such enly who feel its power and blessed effects and operations of it upon their hearts.

2. The Gospel, and great things of Christianity and Godliness, are the rare contrivance of God's eternal wisdom, and therefore full of mystery. ** If any man thinks he knows any thing, he knoweth nothing as he ought to know," 1 Cor. viii. 2. These things are not easily found out.

3. The history of the Gospel, and principles of Christianity and Godliness, could not be known without revelation; had not God afforded us the written Word, what should we, or eould we have known of tliese mysteries ? What do the heathen know of them, that have not the Holy Scripture ? John xx. 31, Horn. xvi. 25,26. Doth the light within discover the incarnation, birth, life, death, resurrection, ascension, and intercession of Jesus Christ ? Doth that teach the mystery of faith and regeneration ? It is true some have affirmed, that they should have known all things the Gospel reveals, if they had never had the written word: but how Mse that is, appears to all; and they themselves have been silenced, by putting one question to them, which* is this: it is said in John xx. 30, *' Many other signs did Jesus, in the presence of his disciples, which are not written," &c. Now let them show us what those other signs were: but alas I they can tell us nothing but what the Scripture rektes; neither had we or they known them btft by the record thereof.

That which we have the history of, and yet cannot understand, or make our own, unless the Spirit of God opens and explains it to us, is a great mystery: but we.cannot understand the mystery of religion and Godliness, without the Spirit's teaching and explanation: Ergo, &c. As the history must be revealed by the w^ritten word, so the mystery must be revealed by the spirit: '* For what man knoweth the thingd of a man, save the spirit of a man, which is in him; even so the things of God knowet]^ no man, but the Spirit of God," 1 Cor. ii. 11.

4. That which needs or requires several gradations and mediums to open and explain it from time to time, is a great mystery: but the Gospel, or mystery of Godliness requires such several gradations and mediums, to open it unto the children of men. (1.) God under the law revealed these things by divers sacrifices, washings, and other rites, whilst persons remained in their nonage. (2.) It requires the use of divers earthly similitudes, to open and explain it to the understanding of men. God is compared to a Father, to an Husbandman, to a Judge, to a Creditor, to a Por-tioui to an Householder, &c. Christ, to a Lamb, to Light, to an Husband, to a

Vine, to a Shepherd, &c The Spirit is compared to the Wind, to Oil, to Water; »nd Grace, to seed, to gold tried in the fire, &c. The mysteries of religion and God-lincdS are so hard to understand in their own nature, that God condescends to open them up to us hy eartlily things: in this God shows what children we are, and how difficult it is for us to uui crstand these things. And though they are thus explained, yet how little is it that we are able to understand of them! Now that which the children of men are not able fully to take in, or comprehend, though (rod makes use of the best mediums he in his wisdom sees good to make use of, is a great mystery: but the children of men are able to take in but little of the mysteries of the Gospel, notwithstanding these gracious mediums God is pleased to make use of: ErgOy &c.

5. That which the children of men are not able to take in or receive the knowledge of at once, but when God sees necessary to discover by degrees, by little and little, notwith-standing all those proper and fit medicines he condescends to make use of, is a great mystery : but the mysteries of the Gospel, and Godliness, God sees the children of men, not-wiliistanding all those mediums he is pleased to make use of, cannot take in or receive at once, but that there is need for him to open and dbcover them by degrees, by little and little. Ergo, It is very mysterious, so vast a depth, so great a light, so strange a mystery is this mystery, that God reveals it now a little, and then a little. Adam had the first discovery of it: *' The seed of the woman &hall break the serpent's head," Abraham had more of it made known to him; Moses had a greater revelation of it than-the prophets. And then^ohn Baptist, who saw more than ail that went before hun, and upon that account was called the greatest prophet that ever arose amongst them that were bom of women; and yet he saw but a little of this great mystery, comparatively to what those saw who were in the kingdom of heaven, viz., the Gospel-church, after the death and resurrection of Jesus Christ, Luke vii. 28.

6. That which all the wise men of the world, merely by all their natural wisdom, arts, and science, could never find out, nor arrive at the true knowledge of, is a great mystery; but all the wise men in the world, merely by all their arts and sciences, and human learning, could never arrive to the true knowledge of Christ, and real Godliness: Ergo^ the principles of true Godliness, and the mysteries thereof, are out of the reach of mere human reason: though not against or contrary to reason, yet they lie above reason: reason must stoop to fiiith in these things. The Gospel is called wisdom, as opposite to the wisdom of men; and the apostle saith positively, that it was wisdom in such a mystery, that none of the princes of this world knew. Nay, the Spirit, says one, jeers all the learned of the world in this very thing, because of their gross ignorance. " Where is the scribe ? Where is the wise ? Where is the disputer of this world? Hath not God made foolish the wisdom of this world?" Hence the preaching of the Gospel was accounted by the learned Greeks but foolishness, 1 Cor i. 18, 20. Natural men may understand natural religion; but true Godliness consists in the light of divine truth, and in the life of grace, God manifesting himself in the light of truth, and working the life of supernatural grace by his Spirit in the heart. True Godliness doth not consist in the knowledge of the letter of the Gospel. A natural man may have the historical or notional knowledge of the Grospel and Christianity, he may arrive to the most exact understanding of things as far as letters and words can express them; that is, he may know the true sense and meaning of things in the Gospel, according to what either the history, or tenor of such words will import, and know the grammatical sense of words, better than many true Christians: but tliis is not the spiritual and true knowledge of religion and Godliness; for that consists in the saving and experimental knowledge of God, and Jesus Christ. The mystery of the Gospel, and power of Godliness, is the discovery of God's glory in itself, and the working of it gloriously in the soul; it lies not in the bare expression, or knowledge of words, nor in the external form of profession of these words; but it lies in the divine glory of God, which is wrapped up in these words, and the gracious conformity, disposition, and affections of the soul to these things. It is an easy matter to confess Jesus Christ to be the Son of God, and to read the Scriptures, to pray, &c., but to see the mystery of that glory which is in this, that Christ U God's Son, and to have the powerful influences of it upon the heart, whereby the soul is brought into the image or likeness of Christ's death and resurrection; this is a mystery.

7. That which the most wise and knowing in the same art or mystery, can reach, or undbrsland but part of, must needs be a great mystery; as suppose a school-master

nay, the ablest ia the world, who professes to know and teach such and such an art or mystery, is forced to confess, he sees and knows but little of it, or sees but in port, it is 80 hard and difficult to find out; all would conclude, that art or science was a mystery indeed: but so it is here; for the holy apostles, who had as great a knowledge of these mysteries as any ever had in the world, nay, we may modestly conclude, a greater, yet they dedare, liiey knew but in part, and saw but in part, they saw comparatiTely, but a little way into these mysteries, ** For we know but in part—^Now we see through a glass darkly.—Now I know in part,'' 1 Cor. xiii. 9, 12.— Ergo, these aie great mysteries.

8. That which the holy angels desire to pr}' into, nay, look into with the greatest earnestness and desire imaginable, and are contented, the better to understand, to learn of the Church; and yet, when all is done, do admire, and stand, as it were, astonished at, 18 a great mystery: but the angels do pry into these mysteries with the greatest earnestness, and are contented to learn of the Church, that they may the better or more fully understand them, and after all, stand and wonder, to behold the depth of this grace, of this love, and the strangeness of this mystery. Erffo^ The Gospel, or doctrine of godliness, is a great mystery. Now to make this argument good, pray consider these texts of Scripture, 1 Pet. i. 12, " Which things the angek desire to look into." The word desure, signifies the utmost coveting or longing after a thing which a man cannot be without: " Desire to look into," vofaw^eu, this word signifies bowing down to pry heedfally and narrowly into a thing. 1. The angels are greatly takea with this mystery, with this grace and love in Jesus Christ, manifested to fallett man; they look and pry into it, according as it was typified of them, by the placmg of the Che-rubims looking down towards the mercy seat, Exod. xxv. 20. 2. That they are con* tent to learn of the Church, see £ph. iii. 10, " To the intent, that now unto the prind* paMties and powers in heavenly place, might be known, by the Church, the manifold wis^ dom of God.'' 3. That they after all stand as it were amazed, and wonder at the depths, see 1 Tim. iii. 16.—-'* Seen of angels," a;^ Sn, it is not meant of a bare sight, but a sight which astonishes the understaading, and takes up the heart: ** He was seen with ad<> miration and wonderment:" thus Dr. Sibbs.

9. That which the glorified saints shall admire when they arrive to a perfect know* ledge, must needs be a great mystery: but the glorified saints shall admire at the mys« tery of this grace and love, in the day of Christ, nay, it will be the matter of their won* der to all eternity. See 2 Cor. i. 10. Therefore the doctrine of Godliness is a great mystery.

10. This will be further manifest, by considering wherein the greatness of this mystery doth consist.

First; Now the mystery of Godliness principally consists in the person of Christ, God manifest in the flesh. Paul determinded to Imow nothing so much as *' Christ, and him eradfied," 1 Cor. ii. 2. When we know Christ better, we shall understand this mystery better: Christ is the mystery wrapt up in all the Gospel, he is the scope of all the Scripture, the pearl liid in the field; every line is drawn to him, as the proper eentre; all the types and shadows pointed to him, and all the promises run in him. Jesus Christ is leally and truly God, and yet very Man, God and man in one person, and 18 not this a mystery ? (1.) ^^ ^^ ^^^ & wonder, that a woman should compass a Man ? (2.) That he that made the world, should be bom of a woman! (3.) That the Ancient of days should become a child of a day old ! (4.) That blessedness itself should be brought under a curse for sinners I " Christ was made a curse for us, as it is written, cursed is very one that hangeth on a tree," Gal. iii. 13. (5.) That he that was the heir of all things, heir of both worlds, should be laid in a manger I (6.) That he who was God over ail, should have no where to lay his head! (7.) That he should become poor, who was so rich, and b} his proverty make others rich! Is not this a mystery ? (8.) He by dying destroyed death; and unless he had died, we could not live; and by death he brought us to life! (9.) And is it not a mystery, that a person should be capable to die, and yet by his own power raise himself up again firom the dead ? (10.) It not this a mystery, that the physician should die to cure his patient, nay, and unless he die, the sin-sick soul could not live ; and that his blood should be the balsam ? Is it not a great mystery, that the offended Saviour should sufier to free the offending sinner ?

11. Is it not a mystery, that the nature of man should be so joined to the divine lUiture of God, that both should make but one Christ ? and that our nature should be

exalted above the nature of the augels, that man should sit at God's right hand, that ninn Mmuld be very God, and God very man, in one Person ? 0 how great is the mystery of GjJliness!

12. Is it not a mystery, that Christ suffered according to the decree and determined counsel of God, and ycL the Jews did wickedly in putting him to death ? Acts ii. 23, and iv. 28.

Secondly: The mystery of Christianity appears to be great, 1. In God's casting off the Jews who followed after righteousness, and in calling the Gentiles, who followed not after righteousness! That God should not be found of them that sought him, and be found of them that sought him not! (2.) That God should choose poor and contempt* ibie ones into his service, and reject the wise, the noble, and the learned I and that by weak things he overcame the mighty, and by folly confounded the wisdom of this world 1

Thirdly; There is a great mystery in election, in justification, in sanctificationi in renovation, &c. Nay, what branch or part of the doctrine of Godliness is not full of mystery ?

Fourthly; There is a mystery in every grace:

1. In faith: as, (1.) That a sinner should believe, i. e., go out of himself, and b6 carried above himself, to believe things impossible to man's sense, and above his reason; that he should seek for justification by the righteousness and obedience of another I For a man, as one would think, to have a great deal of holiness and good works, and yet to throw it, as it were, all away, and be dead to it in point of trust and dependence I Is not this a mystery ? (2.) To believe, when every thing is opposite to it; to work for life, and to oppose some sin, a natural man is ready to do; but to believe in Christ for life and holiness, to rely upon his doings, his works and merits, this the heart of man is averse to; nay, and Satan opposeth it, the world mocks at it, and accounts it foolishness. (3.) That a man should believe, and not see, nay, believe, as Abraham did, " in hope against hope."

2. There is a mystery in love, that a man should love him with an endeared. affection, with a superlative love, whom the world can see no beauty in: nay, thus to love him, whom their natural eyes never beheld, nay, love him, who is able. to make great, and save from all misery, and yet suffers his people, and best beloved ones, to lie amongst the pots, and to be hated and persecuted in the world, and to appearance, to be of all men the most miserable! A saint knows the reason of these things, but it is a mystery to others. The love of Christ turns the affections another way, it drives, as it were Jordan back, it makes the waters ascend, and run up hill. Is it nut a mystery, to see a saint, who hath a hundred, nay, it may be five hundred a year, a gracious wife, many sweet and lovely children, enjoying much health, and living in all prosperity; yet U he hath lost the light of God's countenance, or Christ be withdrawn from him, he is cast down, and greatly distressed and affiicted in his spirit, and crying out. Ah! what is all that I possess, since I want the love of Christ, the presence of Christ ? What is an estate, and no Christ ? Wife and children, and no sight of Christ ? Christ, saith he, is all to me, and all is nothing without him. This is a mystery to carnal hearts, they wonder at it: nay, to see a man, that hath all the comforts of the world, expose himself to cruel mockings, loss of goods, to imprisonment, and death itself for Christ's sake, is a strange thing to worldly men, they think the man is mad, it ia a mystery to them, &c.

Fifthly; The effects and operations of grace and godliness are a mystery.

(1.^ That God should make men wise, by teaching them to become fools, 1 Cor.iii. 18.

(2.) That the way to become rich, very rich, eternally rich, is to become poor: this is a mystery, yet this mystery is taught us in the person of Christ David was a king, and very rich, yet cries out, *' I am poor;" he was poor in spirit. This poor man cried, " There is that maketh hunself rich, yet hath nothing; there is that maketh himself poor, and yet hath great riches,'* Prov. xiii. 7.

(3.) That the way to have all, is to lose all: and that a man gains most when he loses most: is not this a mystery ?

(4.) That men must die to live, or that the way to live is to die; nay, that God kills by making souls alive, and yet by that killing and deatii, brings tliem to life: and is not this a mystery ? Sin must die, and we must die to sin: ** Sin revived, and I died,"

Bom. vii. 11, yet by that death he revived, and lived. A man must die to self or he ean never live himself.

5. Ood makes men blind by giving sight, and turns that darkness into light; and is not this a mystery ?

(6.) The way to honour and exaltation, is to be abased, and suffer ourselves to be trod upon; this is opened also in the person and life of Christ. To eigoy God's favour is first to bear Ms seeming frowns. And many such like mysteries there are in godliness.

Sixthly; There is a mystery in ordinances, which those who follow this trade should understand, a mystery in baptism, a mystery in the Lord's supper. But these things I cannot enlarge upon for want of room.

Use 1. Let all take heed they do not slight or reproach these mysteries.

2, Let them not think to understand them in their own fleshy wisdom.

8. Let them labour to get the power and operation of them upon their hearts, and then they will esteem them, and say, there is a truth in what we affirm and teach.

VL He that would drive a Trade to gain by it, or thrive upon it, must follow it dosely, he must make it his chief business, nothing will be done in it to purpose without diligence. So every Christian, who would gain by the Trade of Godliness, must keep close to it, he must follow it day and night, and manage it wisely, throughout alibis other aiEurs. Godliness must be followed without intermission, it must be every day's work ; the head, heart, hands, feet, time, strength, discourse, contrivance, must be taken up about it. No man can thrive in Godliness, if his heart be not in it., When thy hand is in the world, thy heart should be in heaven.

VII. He that drives a Trade with discretion, must take heed he runs not too fiur in debt, and that he keeps his books carefully, or else he may soon run out of all: so must a Christian take heed he run not far in debt Debts will be contracted: *' In many things we offend all:" but be sure to see these debts paid, lest the creditor come on a sudden upon thee. " If any man sin, we have an Advocate," &c., 1 John ii. 1. Be-new repentance every day, and labour after fresh acts of faith; keep thy accounts even with God, observe the mercies thou receivest from him, and be sensible of thy faults and mis-carriages.

Vin. There is no man that follows a great Trade, but ought to see he hath a stock sufficient to trust; he that cannot trust, in some callings, shall have but a poor Trade : 80 a Christian must be careful to get a good stock of faith and experience ; for if a saint cannot trust God, he wUl never make any earnings of Godliness. It is true, it behoves a Trader to take heed whom he trusteth; so it behoveth a Christian; he must not trust his own heart, nor in his own righteousness, nor put too much confidence in princes. We can never trust men too little, nor God too much.

IX. A man that would follow a Trade to advantage, must be much at home, and keep shop, and, as the proverb is, his shop will keep him; but he that is more abroad than

at home, will soon come to beggary: so a saint must be much at home, and keep his own heart well. Some professors are more abroad, spying fisuilts in other men, than they are in taking notice of their own.

X. A man that drives a Trade, ought to take heed he get not behind-hand, and instead of getting, lose by his trading: so ought a saint to take heed he go not backwards instead of going forwards, and lose instead of gaining, " Thou hast lost thy first love. Bemember from whence thou art fallen, and repent," Bev. ii. 4, 5.

XI. Some men trade upon other men's stocks, as factors, stewards, &c. And such Traders are Christians, they trade upon Christ's stock, they regulate their a&irs by Christ's advice, they drive on Christ's interest. All that saints have is their Master's money, and it behoveth them to lay it out, that it may bring in the most increase. Bemember all your graces, gifts, and temporal goods too, are the Lord's.

XU. Some Trades require great layings out; and if a man is sparing in his layings out, he must expect his comings in will be accordingly: so the Trade of Godliness requires great layings out. A Christian, who will not lay out his strength, time, and parts, and what he hath, for God, will never grow rich in faith and Godliness.

Xm. Quick returns are the life of a Trade, and animate a man in his calling and buftiness exceedingly, so quick returns do enliven and greatly encourage a Chri&-

tian, when he finds God answer his piayers, as the promise runs,'' Whilst they speak I will answer, " &c., Isa. Ixv. 24.

XIV. Some men grow very rich by a Trade : so some Christians grow very rich in faith and experience, by Godliness. See the Cburoh*the city of God.

IKFEBENCES.

I. This may inform the saints what they undertake, when they enter npon the work and business of Godliness, they must look upon it as their chief and principal calling.

II. How are many men deceived I they pursue the world as their chief business, and mind religion and Godliness, when they have nothing else to do.

III. Be exhorted, 0 Christian, to follow thy calling; dost thou want motives?

1. Consider, it is an honourable and ancient Trade; Christ Jesus himself was of this profession. Godliness was his chiefest business; all the saints and worthies of old follow* ed this calling.

2. It is the best Trad6 and calling in the world : " For the merchandize thereof is better than the merchadize of silver, and the gain thereof than fine gold," Prov. iii. 14. Heavenly things are rare things, things of great worth. (1.) They cost dear, viz., the price of Christ's most precious blood. (2.) They are durable riohes. (3.) 0 what pre-dous things are pardon of sin, peace with God, union and communion with God! What a rare thing is heaven I is not a crown worth trading for 7

3. Consider whom you trade with, and that is the great God, through Jesus Christ.

4. You have a faithful Correspondent, one that ever lives to make intercession for you.

5. You have goods upon easy terms; *' Ask, and you shall receive." '* Come, buy wine and milk without money, and without price," Isa. Iv. I.

6. It is the most profitable Trade :'' Godliness with contentment is great gain. It is profitable unto all things, having the promise of the life that now is, and of that which is to come," 1 Tiin. vi. 6, and iv. 8. '

AFFLICTION COMPARED TO CLOUDS.

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Clouds and darkness are round about Atm," &c., Psal. xcvii. 2. ji day of Clouds" &c. Joel. ii. 2. '' How hath the Lord covered the daughter oj Zion, with a cloudy in his anger ?" Lam. iL 1.

Clouds are a moist vapour, exhaled firom the earth and sea by the sun, and condensated by the cold in the middle region, and carried by the winds up and down, called the bottles of heaven; which €rod, saith one, doth fill with wine and vinegar, with mercy or wrath. By Clouds and darkness are meant Afflictions and dark providences, under which God oftentimes exercises his own people.

PABALLELS.

L Clouds are many,'' Who can number the Clouds in wisdom ?" Job xxxviii. 37. So the calamities of God's people are many, innumerable evils compass me about, many are the AfBictions of the righteous.

II. Clouds are said to be round about the Almighty, nay, " thick Clouds are said to be a covering to him," Job xxii. 14, and yet he dwelleth in the light, which no man can approach unto. Kow when God is said to dwell in darkness, or to have Clouds and darkness round about him, it shows that God's works and ways are hid from us; so that we are not able to see him, nor look up to behold what he doeth: God's providences are like Clouds, they obscure or hide God's counsel and way of his working ficom us; he is in the Clouds though we see him not, these clouds and darkness which are about him do not hinder his sight of us, though they hinder our sight of him.

III. Clouds are of different kinds, some are said to be thick and very bhck, when others Lave a kind of thinness in them, and are, as Mr. Caryl notes, as it were, transparent; some are more gross and opacous, quite hindering and intercepting our Sight of tilings beyond them: so some of God's dispensations are dark, very dark, uSi others more bright; some are so dark and gloomy, such black and thick Clouds

are orer us, that we can see no light, we cannot see through them, no seeing thinga beyond them; when others are not so dark, they are like light Clouds, the mind of God may be seen and plainly understood in them. Job was covered with thick darkness, he under* stood not the reason why God contended with him, he had quite lost sight of the Almighty ;" I go forward, but he is not there, and backward, but I cannot perceive him; on the left hand, where he doth work, I cannot behold him; he hideth himself on the right-hand, that I cannot see him," Job xxiii. 9,10. But it was his mercy, God was hid on the right*hand: for sometimes he hides himself on the left hand from a people.

IV. Clouds make the day dark, dull, and people very melancholy: so some of God's dismal providences make the dispensation in which we live very dark and uncomfortable, and fill us with trouble and sorrow.

V. Clouds are at the commandment of God, he covers the heavens with them, and again dissipates and scatters them at his pleasure: so all the troubles and calamities that attend a people or nation, are brought upon them by the ordering and overruling hand of God's providence: is there any evil in a dty and I have not done it ? '* Who gave Jacob for a spoil, and Israel to the robbers ? Did not the Lord ?" &c., Isa. zliL 24. And then he again, sometimes in an unexpected manner, scatters all the thick Clouds in a moment, makmg Uie day clear, serene, and comfortable.

y I. Clouds sometimes grow thicker and thicker, threatening a dismal storm of thnn* der and hail, causing all that are in the field to hasten home: so the dispensations of God's judgments sometimes are such, that all God's people fear a dreadful storm will come upon them ; and then those who have strayed abroad and estranged themselves from God, be^ to look about them, and hasten home apace, to take sanctuary in God.

VII. Clouds cover the face of heaven; many vapours gathering together rise up and darken the sun, and keep us from the comfortable aspect thereof: *' I will cover the sun with a Cloud." The same word that is used for a Cloud, doth signify a multitude: so Clouds, as Mr. GreenhUl observes, sometimes signify a midtitude of men, a multitude of enemies, as it was prophesied concerning Nebuchadnezzar^s army, and of the great Gog, '* Thou shalt ascend, and come like a storm, and shalt be like a Cloud to cover the land."

VIII. Clouds are so swift, that they are irresistible; they pour out the rain, and none can let them ; so the enemies, and other troubles, come sometimes in upon God's people, that there is no stopping them.

IX. Clouds are such plain emblems of misery and Affliction, that the Hebrew word pv for a cloud, signifies also calamity, so the day of the Lord's wrath in Scripture is set out by Clouds frequently: " That day is a day of trouble and distress, a day of darkness and gloominess, a day of Clouds and thick darkness."

Now the reasons why God brings Clouds and darkness upon his people, are many, which I must pass by.

AFFLICTION COMPARED TO FIRE.

•• Wherefore glorify tfe the Lord in the Fire,'^ Isa. xxiv. 15.

'• / teill brifig the third part through the Fire," Zech. xiiL g.

" And the Fire ihall try every man'$ work, oj what tort it is" 1 Cor. iii. 13.

FiBE is taken in the holy Scripture two ways, either literally, or figuratively and metaphorically; and so it signifies several things, and amongst the rest, these;

1. The wrath of God, Mai. iv. 1.

2. Theeffectsofhiswrath, Isa. 111. 4.

3. Any sore and dismal Affliction, trial, or persecution, Isa. xxiv. 15. Note. Judgments, or sore calamities, are compared to Fire.

PABALLELS.

I. There is a great judgment and terror in Fire let loose upon a people: so when God brings in enemies, or lets loose upon a people, it is a great judgment, very terrible and amazing.

II. There are different Fires: some are a judgment, as before; but others are pro* fitable, as the refiner's Fire: so there are different metaphorical Fires. God's wrath on the Wicked is like a devouring and consuming Fire, that bums up all; but the Fire in which he puts his own children, is like the refiner's Fire. Afflictions and judgments upon the godly, are but to bum up their corruption, and make them more pure; they shall not consume them.

III. Some Fires break forth suddenly, and unexpectedly: so some judgments break forth upon a people and nation suddenly, when no man looks for it, whether it be plague, sword, or famine.

IV. Fire bums terribly; when it hath gotten to a head, it is hard to stop it: so when the wrath of God brealra forth in good easnest upon the wicked, it is hard to stop it, though wrath hath been quenched by prayer, yet sometimes prayer cannot quench wrath; •* Pray not for this people," Jer. vii. 16.

V. The Fire will refine gold, and make it more fit for use; but wood, hay, and stub-ble it eonsumeth to ashes: so sincere Christians endure the Fire of Affliction, and are made better by it; but all drossy professors and hypocrites the Fire of persecution consumes.

AFFLICTION COMPARED TO A ROD.

** Let him take hh Rod away from me** Job ix. 34. *' I will visit their transgressions with a Rod,^' Psal. Ixxxix. 32. Hear ye the Rod,* &c. Mic. vi. 9.

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The Rod hath divers acceptations.

1. The word ^vd shabat, is taken sometimes strictlyi for a bow or sprig growing from the stock of a tree, because a Rod or staff is made of a bough of a tree.

2. It signifies a sceptre, the sceptre of a king, an emblem of power, &c. And because in ancient times, as the learned observe, they were wont to make sceptres of such Rods, and all sceptres have the form or shape of a Rod; therefore the original expresses the Rod and Uie sceptre by the same word. Gen. xlix. 10, " The sceptre^ shabat, the Rod shall not depart from Judah," &c. This sceptre, saith Mr. Cazyl, denotes two things; 1. Authority to judge or command, (2.) Power to correct or punii^.

3. The word sometimes refers to ecclesiastical or spiritual discipline, or censure of the Church, " Shall I come with a Rod," Ac,

4. The word is often used in Scripture to signify punishment or correction, because correction is often given with a Rod, and therefore to be under the Rod, is to be under punishment or Affliction, &c. *' The Rod and reproof give wisdom," Prov. xxix. 15. There is a divine Rod of chastisement for the godly, and an iron Rod of wrath and vengeance for the wicked. And in this sense the words are to be taken in the above cited texts.

PAH ALLELS.

I. A Rod puts to pain, if it be sharply laid on; it makes a person to smart and cry out, &c. So Afflictions are grievous and painful to flesh and blood; they wound and pain the outward man, Whilst the inward man takes pleasure in them: " I take pleasure in infirmities, in reproaches, in persecutions, in necessities, in distresses for Christ's sake," 2 Cor. xii. 10. Yet in another place the same apostle saith," No Affliction for the present seemeth to be joyous, but grievous," Heb. xii. II. As the spirit would not do those evils, which the flesh would and doeth; so the flesh would not endure those evils of sorrows and Afflictions, which the spirit gladly yieldeth to. As a believer delights in the law of God afler the inward man, when the flesh is vexed and troubled at it: so he delights in the Rod after the inward man, when his corrupt part is most impatientand unquiet under it, " Rejoice when ye fall into divers temptations," Jan. i. 2: that is, int6 divers Affile-

tioo8. The flesh hath its sense, and feels smart; but the spirit is armed with fidth, which overcomes the smart. Afflictions were not so much as a Rod, if they did not pain and make smart; and we are not so much as Christians, if we cannot bear the smart with patience, &c.

II. A Rod is used to correct, not to kill. " Affliction is called a Eod, in regard of the hand that useth it; a sword is in the hand of a judge, and a Rod in the hand of a Father. God deals with his people, as a father with his children, in chastising them. When we offend him, he doth not take a sword in his hand to slay U8» but a Bod to scourge us."

III. A Rod is used by a father when no other means will reclaim the child: so God never afflicts his people, but when he sees there is need of it, he seeing no other means will do. '' He doth not willingly aflUct nor grieve the children of men," Lam. iii. 33.

lY. A &ther hath divers Rods; if one will not do, and make the child bow and submit, and humble himself, another shall: so God hath divers Rods; he sometimes corrects with the Rod of sickness, losses, crosses, &c. Sometimes with the Rod of

Eoverty, sometimes with the Rod of desertion; and sometimes he uses the wicked in his and, as a Rod to afflict and chasten his own people^ which is one of the worst of God's Rods; and therefore David chose rather to ML into the immediate hand of God, than to be soourged with the Rod of the enemy. The Assyrian is called the Rod of God's anger, Isa. X. 5.

y. In using the Rod, the tender father always designs the good of the child: so God in afflicting and chastening his people, designs their great good: " It is not for his pleasure, but our profit, that we might be partakers of his holmess," Heb. zii. 10.

INFEBENCXS.

I. IjET those Christians who are under the Rod, confess they have deserved it; he hath not punished us according as our sins have merited at his hands.

II. Let us from hence also learn to submit to the Rod, and not strive and struggle with God. 0 how uneasy are some men and women under affliction. 0,1 could bear, saith the soul, anything but this. Alas 1 is it necessary that thou shouldest choose thine own Rod ? God will correct us with what Rod he pleases, according to his good pleasure it must be, for the degree and kind of it too; and are you troubled at the Rod, at this Rod ? It may be yon had rather God should afflict you some other way; but God sees this is the best, and no other will do the work upon your hearts. It may be, if we had committed some other sins, and not such and such a sin, we should have been corrected but with such and such Rods, and not with this which seems most cross and grievous to us.

IIL Let us labour to find out what God speaks to us by the Rod; let us search and try our ways, Lam. iii. 40. Many times we may find out our sin in the punishment of it.

IV. Let us confess our faults when we are under the Rod: God hearkens to hear what we say: *' Against thee only have I done this thing, and in thy sight/' Jer. viii. 6, Psal. li.4.

V. Let us labour to be thoroughly humbled when under the Rod. Quest. Some may say, why does God use the Rod ?

Answ. 1. Because believers are his children: fathers will look after the good of their children. To spare the Rod, may be the ruin of the child, Prov. xxii. 15.

2. Because the sins of God's own people are grievous in his sight. " You have I known above all the families of the earth, and therefore will I punish you for your iniquities," Amos iii. 2.

\I. Hear the Rod: *' The Lord's voice crieth to the city, and the man of wisdom shall see thy name. Hear ye the Rod, and who hath appointed it."

1. The man of wisdom is one that fears God, Prov. ix. 10. A holy man is a wise man, and a sinner is a fool; holiness is the best wisdom, and wickedness is the greatest folly.

2. He that escapes the greatest evil, and chooses the greatest good, is a man of wisdom.

3. He that prefers the good of his soul before the good of his body, is a man of wisdom.

4. The man of wisdom will hear the Kod, (1.) He will commune with his own heart, to find out the cause of God's anger, the cause of Affliction. (2.1 He will tremble at God's judgments. (3.) He will justify God under the Rod. (4.) He is one that finds out God's name in the Rod: he finds out anger in the Rod, mercy in the Rod, wisdom in the Rod, power in the Rod, futhfuluess in the Rod, &c.

5. A wise man under the Rod will endeavour to turn away and pacify the anger of God.

There is, it appears, a voice in the Rod, which a wise man strives to understand. (1.) There is a chiding voice in the Bod. (2.1 And not only so, bilt in some Rods an amazing voice. (3.) A threatening voice. (4.) An awakening voice. (5.) A convincing voice. (6.) There is an humbling voice in Uie Rod.

Quni. Why do so few men and women hear and understand the voice that is in the Rod }

Answ. 1. Because the Affliction or judgment perhaps is general, it is hard foi! men to make special and particular application of common calamities.

2. Because men are more subject to look to secondary causes ixi the Rod» than to the immediate hand of God.

3. Because men are so heedless and insensible, they will not trouble themselves to find out the voice that is in the Rod.

4. It is because men are so full of other business, that they have not time to hearken to God's voice in the Rod.

5. It is because they do not see any present etfects of God*s hands; he is loathe to strike: " How shall I give thee up, 0 Ephraim :" &e.

AFFLICTION COMPARED TO A FURNACE.

'* But the Lord hath taken you, and brought you forth out of the iron Purnaae,^* Deut. iv. 20, Jer. xi. 4. And lead in the midst of the Furnace^* E2ek. xxii. 18.

i<

A Furnace is either properly, or figuratively.

1. Properly. (1.) For a place which refiners refine their gold in, Prov. xvii. 3. (2.) A place of torment, such as was that which the three worthies were put into, who refused to worship Nebuchadnezzar's golden image, Dan. iii. 6—22.

2. Metaphorically, for heavy and cruel bondage, Deut. iv. 20, Jer. xi. 4. For hell-torments, Ikiatt. xiii. 42, " And shall cast them into a Furnace of fire."

Note. Afflictions, or sore and cruel trials, are compared to a Furnace.

PABALLELS.

I. A Furnace is prepared for gold; " The refining-pot for silver, and the Fnmace for gold;" so Afflictions are appointed for the saints, who are compared to gold.

II. A Furnace refines gold, and makes it much more pure than before: so doth Afflic* tions refine, and make more holy, the hearts and lives of godly Christians: " When he hath tried me, I shall come forth as gold," Job xxiii. 10.

III. A Furnace is made sometimes very hot: so Afflictions are sometimes very sore and grievous to the godly. A weak fire will not refine some gold; no more will small trials refine some Christians.

IV. A Furnace melts the gold, and makes it soft, before it is refined: so Afflictions melt or make the hearts of believers soft: '* And I will leave you there, (speaking of the Furnace) and melt you," Ezek. xxii. 20.

V. A Furnace consumes tin, lead, &c., and also the drossy part of gold: so these Afllic* tions and trials God brings upon his people, bum up or consume all loose and hypocritical professors, who are compared to base metal, as tin, lead, &c. And not only so, but also all the filth and corruption of such who are sincere. "Lsto smoke shall they consume," speaking of ungodly ones, Fsal. xxxvii. 20. See Christ a Refiner.

YI. Some Furnaces denote great torments; it is an amazing thing, to be thrown into a hot fiery Furnace: so some Afflictions and judgments brought upon an ungodly people, are very terrible, when they are in wrath. The wrath of God is to wicked men like a burning and consuming Furnace: " Who can stand before hb indignation ? or who can abide in the fierceness of his anger ? His fury is poured out like fire," Nah. i. 6. See Fur-nace» as it respects hell-torments.

AFFLICTION COMPARED TO THE WINTER.

" For lo, the Winter it past,'* Ac, Cant. ii. 11.

Some understand by Winter, the statd of the elect before conversion; but others, in my judgment, upon better grounds, those cruel persecutions the Church of God shall be under during the reign of the tyrannical and antichristian powers of the earth: *' The Winter is past, the rain is over and gone," &c. These thmgs, saith Mr. Ainsworth, may be applied to the outward troubles and grievances of this life, by the malice of the world, as when Israel was brought into the bondage of Egypt, and of Babylon, and after was released: likewise to the spiritual Winter, reign, and rage of antichrist; after which the graces and fruits of the Gospel began again to flourish: it may also signify the Afflictions of the soul.

PABALLELl.

I. Winter is a time of cold, attended with snow, frost, storms, and sharp weather: so whilst the spiritual Winter of the Church continues, sharp and bitter storms of persecution frequently arise upon the godly.

II. Winter, though it be sharp, yet it is a profitable and wholesome season of the year, in respect of the body of man, and fruits of the earth.: so is the spiritual Winter of the Church, or soul; the godly can no better be Without adversity, than we can be without Winter.

III« Winter-frosts, &c., kill the worms, weeds, and vermin: so do Afflictions, and the frosts of persecution, destroy the weeds of our corruption, and free the Church from carnal professors, who are like worms, and base vermin, that hinder the growth of God's choice grain.

IV. In Winter it is a difficult and hard thing to travel some roads: so it is a difficult thing to travel in the way to heaven, t. e., to keep on in the path of Gospel holiness and obedience, in the day of persecution.

V. In Winter many things look as if they were dead; trees, flowers, and plants have no beauty in them, they are not pleasant to the eye: so whilst the Winter-time of the Church continues, the blessed trees and plants of righteousness seem as if they were withered, and their beauty and glory gone, by means of the tyranny and oppression of the ungodly: but when the Winter is past, and the longed-for spring beginneth to appear, they will sprout up, and flourish again gloriously.

VI. In Winter we have now and then some good and comfortable weather: so now and then in the Winter time of the Church, there is a sweet, serene, and calm time of peace and tranquillity: ''Then had the Churches rest throughout all Jud€ia, Galilee, and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the Hdy Ghost were multipled," Acts ix. 31.

VII. The Winter makes the spring and summer much more acceptable and sweet: so the storms, tempests, cold frosts, and nipping time of trouble, oppression, and persecution, will cause the golden age of the world, viz., the reign and kingdom of Christ, like the spring and summer, to seem much more sweet and acceptable to the saints, and all that fear God. This is signified by the singing of birds, &c. " They shall sing in the heights of Zion,'' &c. " The wilderness and the soUtary place shall be glad, and the desert shall rejoice, and blossom as the rose; it shall blossom abundantly, and rejoice even with joy and sinking," &c., Jer. xxxi. 12, Isa. xxxv. 1, 2.

VIII. In Winter, frosts and cold pinching weather usually last not long: they are but for a season; a thaw will come: so the afflicted state of a godly man, though it be unpleasant, yet it is not lasting, to be sure not everlasting. Though some frosts hold longer than others, yet none hold always; summer will come: and usually where Winter is fiercest, summer for a recompence is pleasantest. Our modem geo-grapher,^ having described the sharpness of Winter in Muscovia, concludes thus: •• Such is their Winter, &c. Neither is their summer less miraculous; for the huge seas of ice, which in a manner covered the whole surfiice of the country, are at first

• Heylin't Geograph/.

approach of the sun sudileoly dissolved, the waters dried up, and the earth dressed in her holy-day apparel; such a mature growth of fruits, such flourishing of herbs, such chirping of birds, as if it were a perpetual spring." Even thus, after a cold Winter of Affliction, shall the Church, or a particular soul be relived by a sweet and comfortable summer of prosperity.

IMFEBBirCES.

lL This may help th^ godly to b^ar up linder Afflictions and sufferings in this world. What though tiiey be pinching and troublesome whilst they last, yet ^ey have a very good effect. Like as frost mellows the earth, and after it the clods crumble easily; whereas if there Wiis no Winter, no frost, they would be more stiff, and not fit for the husbandman: so thy heart is hereby made mellow, and more meet and fit to receive the good seed. Frost dries up the ill humours of the earth; so do Afflictions those of the soul, &c. The Winter frosts kill the weeds and worms which eat the roots, and hinder the growth of herbs and corn; so Afflictions tend to kill our lusts, those weeds and worms that breed and grow in our hearts always, hindering our frnitfulness in grace and true godliness.

II. You know fire does well in Winter, to warm the blood, &c. So the fire of the Spirit will warm and heat thy soul in and under Afflictions and temptations; get therefore near it, and labour to experience its powerful operations. See the Word and Spirit compared to Fire.

III. It may reprove such who are discontented under Afflictions; they would not be in such and such a troubled condition, Ac. Alas I soul, will a wise man be angry and of« fended with the Winter ? Wouldst thou have all summer and no Winter ? all peace and prosperity, and no adversity ! Consider how necessary Winter is.

AFFLICTION COMPARED TO DARKNESS.

«

Behold trouble and Darknesn,'^ Isa. viii. 22, And brought nie into Darkness^" &c.,Lam.iii;24 " A day of Darkness" &c., Joel ii. 2.

Darkness is taken properly, or metaphorically.

1. Properly; Darkness is nothing else but a privation of light; it is no positive creature, it hath no cause in nature, but is the consequent of the sun's absence.

2. Metaphorically, or improperly; it signifies divers things: (1.) The state of nature or unregeneracy, or deep alienation from the life of God; " Ye that were sometimes Darkness," &c., Eph. v. 8,11. (2.) Several sins wherein wicked men live. (3.) Desertion. (4) The grave. (5.) Hell. (6.) Afflictions.

Note. Afflictions, calamities, and spiritual desertions, may be compared to Darkness.

parallels.

I. ' Darkness is a judgment; thick Darkness was one of the plagues of Egypt; so some calamities and severe Afflictions are brought upon a people or nation, as a just and dreadful judgment of God.

U. Natural Darkness is occasioned by the absence of the sun, and obscurity of the other luminaries of heaven. So some Afflictions and calamities are occasioned by the absence of the light of God's word, and hiding of his face. When the Gospel is taken away from a people, that people ii presently involved in thick Darkness, which is a most sore and fearful judgment.

III. Darkness is very uncomfortable, it is a dolesome thing to have no light. So to be under some Afflictions, especially desertion, is the most uncomfortable state in the world.

IV. Darkness causeth a man to lose his way, and wander about, and exposeth him to many dangers. So spiritual Darkness causes a man to stumble. '* Walk whilst thou have the light, lest Darkness come upon you; for he that walketh in Darkness, knoweth not whither he goeth," John xii. 35. ** Give glory to the Lord your God, before he cause your feet to stumble upon the dark mountains { and whilst you look for light, he turn it into the shadow of death," Jer. ziii I64,

V. There are decrees of Darkwess; Darkness and thick Darkness, and the blackness of Darkness, &c. One degree of Darkness may attend tlie day ; a day may be dark, bat not like the Darkness of the night; and some nights arc darker than others, as experience shows. And hence we read of Darkness, and of the shadow of death ; ** Though I walk through the valley of tlie shadow of death, 1 will fear no evil/' &c. Psal. xxiii. 4; that iS) the greatest Darkness and evil that can befal a godly man. The shadow of a thing in scripture, saith Mr. caryl, denotes the power of a thing; and to be under the shadow of a thing, is to be under the power of it. To be under the shadow of the Almighty, is to be under the power of the Almighty, &c. To be under the shadow of death, is to be un-der the pow«r and reach of it. Though I may be so near death, that it may seem to others to be really death, and that it is impossible to escape death, yet will I fear no evil. Some Affliccions threaten death upon God*8 people, and upon his concerns and interest in the world, and Christians may seem to be under the influences of death. TIm influences of death are those fears, and doublings, divisions, distractions, and vexations of heart and mind, cries and confusions, which usally accompany or prepare the way for death, " Let Darkness and the shadow of death stain it," &c., Job iii. 5; that is, such Darkness as dwells with death, such Darkness as fills the house of death, the grave. Such Darkness as this, Heman complained of; ** I am accounted with them that go down into the pit, &c.; free among the dead, like the slain that lie in the grave, whom thou re-memberest no more, and they are cut off by thy hand. Thou hast laid me in the lowest pit, in Darkness, in the deep. Thy wrath lieth hard upon me, and thou hast afllicted me with all thy waves, Selah," Psal. Ixxx viii. 4r^7. He seemed to be under the greatest Darkness, so sorely deserted, that he saw no light, he sat in the very shadow of deaths viz*, deadly darkness, thick Darkness, stifling Darkness, such as is in deep pits and mines under the earth, where vapours and noisome damps do many times strike men with death, in the most deplorable state and condition imaginable. It is one thing to have some Afflictions, and some doubtings of mind and spirit; another thing, to be in these great deeps of Affliction and desertion.

YI. No natural Darkness is so thick and dismal, but God can make it worse; he hath power over the Darkness, as well as over the light; '' I form the light, and create Darkness ; I make peace, and create evil. I the Lord do all this," Isa. xlv. 7. So no Affliction or sorrow is so grievous, but God can make it much greater. Though we may be in Darkness, nay, in the night Darkness, yet this Darkness may increase more and more, to a perfect night of Darkness, " I will punish you yet seven times more for your sins."

VII. Darkness is more grievous to such as have enjoyed much light^ than to a man that was bom blind; for one that hath had his perfect eye-sight, and hath known how sweet a thing light is, how sad and lamentable is it for him to lose his sight, or to dwell in Darkness! So it is more grievous to a Christian, who hath lived in a land of light, and hath long enjoyed the sweet favour and light of God's Countenance, to be deprived of all spiritual light and comfort, than it is to a person, who never knew how sweet divine light, communion with God, and the blessmgs of the Gospel are.

VIIL Let Darkness be never so great, yet God can soon expel it, and bring forth light in the room of it. So it is easy with God to turn our night of sorrow and Affliction, into light, joy, and a good day.

IX. Darkness is many times mixed with light, so that it is hard to say which is most, the light or the Darkness. So sometimes it is with a people, or particular soul. " But it shall be one day, which shall be known to the Lord, not day, nor night. But it shall come to pass that at evening time it shall be light," Zech. xiv. 7. It shall be dark; but at even-tide, that is, when thicker Darkness is looked for, and suddenly expected, instead of that, there shall be light. God grant it may be thus with his poor Church in England.

INFERENCES.

I. Bless God for light. 0 what a sad thing it is to be in Darkness, either to be deprived of the happy fruition of the liijht of Grod's countenance, or of the light of God's word and ordinances!

II, Work whilst you have the light, lest Darkness come upon you. Is not England threatened at this time with a night of Popish Darkness.

III. But however, there is comfort to the godly ; though their day may be douded, and darkness may invade them, yet it will be light again. " Light is sown for the righte^ 0U3, and gladness for the uprigbt in heart/' Psal. xcvii. 11. Light is like seed hid under the clods, but it shall sprout, and spring up gloriously in a little time.

1. It is sown in the purposes and decrees of God : He hath purposed and decreed to give light to the righteous, and joy andgla<lness tu to the upright in heart.

2. It is sown in the glorious attributes of God.

3. It is sown in the faithful promises of God.

4. It is sown in the faith and prayers of the people of God. There is a plentiful stock of seed sown in this respect, and it shall in due time spring up; the prayers of the saints fallen asleep, are not lost.

5. Light, and a good day, is sown in all the sufferings of the saints; '* If we suffer with him, we shall also reign with him."

6. Light and gladness is sown as it were in the horrid wickedness of the ungodly. Was not light and gladness sown for the Israelites, in the sins of the Amorites ? (1.) In thQ sin of self-confidence the seed may be said to be already sown, *' Behold I sit a qaeen» and shall see no sorrow," Rev. xviii. 7. (2.) In the sin of blasphemy. (3.) In their treachery and deceit. (4.) In theu* bloody cruelty.

AFFLICTION COMPARED TO A STORM OR TEMPEST,

" Aufirt burnelh the wood, and a$ flame setteth the mountaifu oi^ fire; io persecute them unih thy tempest^ and make them afraid with thy Storm" Psal. Ixxxiii. 14, 15.

" The east-wind earrieth him away, and he departeih: and a Storm hurleth him out of his place,^^ Job xxvii. 21.

" A Covert from the Storm," Isa. iv. 6.

'' JVhen the blasi of the terrible ones is as a Storm againsi the wall" Isa. xxv. 4.

" And the winds blew, and beat upon that house, and itfeU, and great was the fall of it^* Matt. vii. 27.

By Storms and Tempests are meant two things: 1. The terrible wrath and vengeance of God against the wicked. 2. The fierce wrath of the ungodly against the righteous.

Note. Wrath, whether it respects the wrath of God or man, is compared to a Storm, or terrible Tempest.

We shall speak of this metaphor. Storm and Tempest, principally in reference to the wrath and judgment of God.

PARALLELS.

I. A Storm or Tempest sometimes is looked for and expected, by certain signs which some observe, a considerable while before it comes; bv the gathering of the clouds, they see a storm threatened: so the wrath and displeasure of Crod against a people, or nation, is by some observing men expected and looked for before it comes. There are certain signs, which are Uke the gathering of the clouds. (1.) When sin grievously abounds. (2.) When the hand of God hath been lifted up, and yet sin« nersare not humbled. (3.) When many foithful and eminent servants of God are taken away by death. (4.) When there are strange and wonderful signs or prodigies seen in the heavens, or upon the earth, or waters, Ac. (5.) When the people of God generally, as one man, do look for it; for God usually goes first upon the hearts of his own people in this respect. (6.) When former afflictions do not humble, nor work reformation in professors, and others.

II. A Storm comes now and then very suddenly, before men are aware: so doth the Storm of God's wrath come oftentimes very suddenly upon a sinful nation and people. It may be the plague this night breaks forth, or a fire, or a war, which men dreamed not of; " when they cry peace and safety, sudden destruction," Ac. 1 Thess. v. 3. I only allude to that text.

III. A Storm is sometimes very tempestuous, mixed with thunder, lightning, and crreat hail, so that it is very terrible, causing horror, and amazement in most men and women; so the wrath of God sometimes breaks forth upon a people in a most

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sore sLnd dismal sort, no that the mountains, the great ones of the earth, quake at him, and all are afraid of his judgments, and cry out to the rocks and hills to cover them: " The Lord thundered with a great thunder on that day upon the Philistines and discomfited them," &c., 1 Sam. vii. 10. ** The Lord also thundered m the heavens, and the Highest gave his voice, hail stones and coals of fire; yea, he sent out his arrows, and scattered them; and he shot out lightning, and discomfited them," Psal. xviii. 13, 14.

IV. A Storm and cruel Tempest is irresistible; man cannot withstand it when it comes ; 80 the wrath and judgments of God, when they come in fury upon a people, there is no resisting of them ; " Who can stand before his indignation.'*

v. A dreadful Storm many times makes sad desolation, blowing down houses, and tearing up trees by the roots; so the wrath of God many times makes great desolation; it sweeps away thousands and ten thousands, leaving towns and cities almost without inhabitants ;'' Come, see what desolation the Lord hath made in the earth."

YI; G^d sometimes suffers the devil to raise the wind, who thereby does great mischief, as in Job's case, Job i. 19. So the Devi!, and his instruments, are many times suffered to raise a great Storm of persecution upon the Lord's people.

AFFLICTION COMPARED TO A FLOOD.

•

•* The Lord Htleth upon the Flood,''&c Psal. xxix. 10.

" All thy floods and waves are gone over me,'* &c.» Psal. xlii. 7.

" For the enemy shall come in like a Flood, &c,, Isa. lix. 19.

" The Floods have lifted up their heads, O Lordy' &c., Psal. xciii. 3.

" And the Floods came*' &c., Matt. vii. 27.

Bt Floods some understand ungodly men ; others. Afflictions; and those principally which wicked men bring upon the saints. Thus Ainsworth, and divers others expound it. Afflietions and troubles, saith Caryl on Job xxviii. 20, are often compared to waters in the Scriptures, &c.

PABALLELS.

L A Flood is the gathering together of many waters: so the ungodly oft-times gather themselves together against the righteous; '* For lo, thine enemies make a tumult; and they that hate thee, have lifted up the head.—The tabernacles of Edom, and the Ishmael-ites ; of Moab and the Hagarenes, Gebal, and Ammon, and Amalek, the Philistines, with the inhabitants of Tyre," kc, Psal. Ixxxiii. 2, 6, 7. And as many enemies combine together against the saints; so oftentimes many Afflictions of divers kmds do beset them; '* Many are the AfBictions of the righteous."

II. A Flood, or many waters meeting together, roar, and make a ^eat noise; so the wicked, combining together against the interest of Christ, roar, as if were, in the belching out cruel threatenings against the saints. Thus Pharaoh and the Egyptians made a great noise, as if they would in a moment have swallowed up poor IsraeL *^ The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satbfied upon them ; I vnll draw my sword, my hand shall destroy them," Exod. xv. 9.

III. A Flood comes many times suddenly ; so do Afflictions and troubles come upon God's people.

lY. A Flood many times rises very high, overflowing all banks and bounds; so the ungodly rise high in rage and malice against the saints, breaking down all bounds of law and justice, and banks of humanity, making fearful incursions upon the just rights and privileges of God's people, both civil and ecclesiastical.

y. Floods come violently, there is no stopping them; so Afflictions come in like manner oftentimes upon the saints; there is no escaping or stopping the dismal providence of God.

YI. Floods of water come successively, one wave following another; so do troubles and Afflictions frequently upon a believer; like Job's messengers, one at the heels of another.

Yn. Floods many times drive down trees and houses, &c. So Afflictions and grievous calamities drive down, and carry away the house and hope of a foolish builder, or unsound professor. Matt. vii. 29.

INFERENCES.

I. What a mercy is it God's people have not been drowned in these Floods, long before this time! it is the Lord only that hath set up a standard against ihem. As the waters have risen higher and higher, so he hath graciously raised the banks of his divine Providence, and thereby prevented the danger.

II. Let not Qod's people be afraid, for the Lord sits upon the Floods, ftc.

1. He sits upon the Floods as an observer, hU eye is upon the wicked, he sees what they are doing in secret, their counsels are not hid from him.

3. The Lord sits upon the Floods, to direct and order their course; Afflictions are ordered by lum, both in respect of kind and duration.

2L The Lord sits upon the Floods as a Restrainer; He can assuage these mighty waters at his pleasure: *' Surely the wrath of man shall praise thee, and the remainder of wrath shalt thou restrain/'

4. The Lord sits upon the Floods, as a Preserver; he it is that keeps his saints from drowning: "When thou passest through the waters, I will be with thee," ftc., Isa. xUii. 2.

0. The Lord sits upon the Floods as a glorious Deliverer: ** Many are the Afflictions of the righteous, but the Lord delivereth him out of them all."

AFFLICTION COMPARED TO HEAT.

««

Where thoumakesi thy flock io reel at noon,'* Cant. i. 7. A shadow from the Heat" &c., Isa. xxv. 4. '* And when the sun was up, they were scorched,'' Matt. xiii. 6.

The Afflictions andsorrowsof the godly are set forth by extremes, by extreme cold, frosts, ^., and then again by extreme Heat, both are grievous to be borne and endured. Their effects are such, that they aptly Dlustrate the miseries of the Lord's people in this world. By the Heat, or hot and scorching beams of the sun, in Matt. xiii. 6, our Saviour himself showeth, is meant persecution, verse 21.

PARALLELS.

I. Natural Heat is from heaven, it is occasioned by the scorching beams of the sun, the earth naturally being cold: "So Afflictions come not out of the dust, neither doth trouble spring out of the ground," &c.. Job v. 6, 7. Though the meritorious cause of all our sufferings is our sin, and so materially they are from ourselves; yet the Lord is the efficient cause of them; " Is there any evil in the city and I have not done it?"

U. great Heat, or the continual scorching beams of the sun, are grievous to be borne; so sore Afflictions, and fiery trials, are grievous to God's people, I mean their fleshly part; "No Affliction for the present seems joyous, but grievous." &c., Heb. xii. II.

IIL In a time of great Heat, or in the hottest time of the day, in very hot countries, great labour is unpleasant, and very hard to be undergone; so it is hiard to labour, and bear heavy burdens in God's vineyard, viz., to stand up for, and maintain the truth, in a time of hot persecution, as many faithful servants of God found by experience in the Marian days tsc.

IV. Great Heat, or the continual scorching beams of the sun, quickly fade, consume, and spoil the beauty of the body; so cruel sufferings and persecution spoil the outward beauty of the Church, making her look very black and deformed in the eyes of the world, which made the spouse to cry our, *' I am black," &c., which she attributed to the vehe-ment and scorching sun-beams of persecution; ''The sun hath looked upon me," Cant. i. 5, 6. And as persecution seems to mar the external beauty of the Church and people of God, rendering them the most miserable people in the world to a carnal eye; so likewise other Afflictions have the like effect upon the body; " My skin, saith Job, '* is black upon me, any my bones are burnt with Heat," Job xxx. 30. The skm, and external beauty cannot hold its own against the ill effects of a disease, especially if lasting; " When thou with rebukes dost correct a man for his iniquity, thou niakest his beauty to consume away like a moth," &c., Psal. xxxix. II.

y. The scorching Heat of the sun is but for a short time, in the heat of the day; so the persecution lasts but for a short time; ** Our Afflictions which are but for a moment,'' &c, " Sorrow may continue for a night, but joy shall be in the morning," &c.

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VI. In the time of Heat, and hot scorchings of the sun, men use to hetake themselves to some shadowy place for refreshment: so in the day of Affliction and hot persecution, the Church of God, and each sincere Christian, hath a shadowy place to retire unto ; God affords sweet refreshment to his suffering saints.

VII. In a time of great Heat, the fruits of the earth, and many green things are dried up, and withered away, and a famine many times follows ; so hy the means of a hot and cruel persecution, many Christians, who seemed zealous for God, and to have much greenness upon them, in a day of liberty and prosperity, are dried up, like the fruitless fig-tree, and wither away ; and also sometimes a famine of the word follows.

VIII. In a time of great Heat and drought, those trees that are planted by the watercourses flourish sweetly notwithstanding; so all faithful and sincere Christians, in the hottest time of persecution, shall flourish, and not cease from yielding fruit; " Blessed is the man that trusteth in the Lord.—For he shall be as a tree planted by the water-side, and that spreadeth ouc her roots by the water, and shall not see when Heat cometh ; but her leaf shall be greeu, and she shall not be careful in the year of drought, neither cease from yielding fruit," Jer. xvii. 7, 8.

AFFLICTION COMPARED TO WORMWOOD.

" Remembering mine Afflictions and my misery^ the Wormwood, and thegaU^* Lam. iii. 19.

Wormwood properly is an herb well known amongst us, upou the account of its exceeding bitterness; hence a common proverb rises, " It is as bitter as gall or Wormwood," &c.

parallels.

1. Wormwood and gall, and other bitter things, are physical, very good in divers distempers; so Afflictions are good spiritual physic; the diseased soul receives much profit by them many ways. I. They purge out the corrupt and noxious humours of the soul. 2. They tend to abate and pull down the tympany of pride. 3. They are good against spiritual deadness. 4. They are against spiritual barrenness ; nothing, when sanctified, makes a soul more fruitful. 5. They kill worms, as Wormwood naturally doth, principally the Worm of an accusing conscience, that breeds out of the corruption to the heart and life, &c.

II. Wormwood, gall, or aloes, are not commonly given alone, but are mixed with other ingredients, otherwise it is hard to take them down; so God mixeth mercy with Affliction; in the midst of judgment, he remembers mercy towards his own people. Babylon shall have nothing but gall and Wormwood, it shall be without any composition of mercy and pity; hence said to be a cup without mixture, &c.

III. Wormwood and gall are exceeding bitter, and make such things bitter as are given with them, though sweet in their own nature; so Afflictions, especially some sorts of Afflictions, are very bitter and irksome to the flesh; they also make bitter all our earthly sweets.

Quest. Perhaps some may say, when are Afflictions so exceeding bitter ? &c.

Answ. I. When God strikes us in our best and dearest earthly enjoyments; when he takes away an only son, a husband, a wife; or by a fire, or otherwise, takes away all our earthly substance, stripping us quite naked of everything; then Afflictions may be said to be bitter, like gall or Wormwood.

2. When God brings upon us one Affliction after another; to day thy cattle are taken away, and then presently upon it thy children, by a severe judgment; and after all, thou are struck with a sore and dismal Affliction in tbine own body. Thus it was with Job. When God deals thus with a man or woman, Afflictions may be said to be bitter. But then again,

3. When God strips a people, or particular person, not only of all their outward mercies, or earthly good things, but also of all their spiritual good things too, such things as are dearer to them than their lives; then Afflictions may be said to be bitter. Should God at once bring so severe a stroke upon us, as to deprive us of all our civil rights and privileges, suffering an enemy to break in upon us, who would not regard

our good and wholesome laws, by which every man's property is secure to him: and not only so, but deprive us of the Gospel, and blessed ordinances thereof, and drive our miui:iters into coiners, or bum them to ashes at Smithfield, and set up Popery, and tyrannize it over our consciences : this Affliction would be bitter, like Wormwood and gall.— Which God in mercy i»:-event.—

4. When Afflictions are very heavy and sore upon us, and we cannot find out the cause and ground why God contends with us, then they may be said to be very bitter. It was this which made holy Job so much distressed in his Spirit.—''Show me wherefore thou contendst with me,' Job x. 2. He did not doubt of the justice and righteousness of God in them, but as suspecting some evil in himself, as yet unseen, or not discovered to him

5. When God afflicts his people, or a gracious soul, very sorely for sin, for this or that sin, which they know they are, or have been guilty of. 0 this goes to their hearts, to think that they should provoke their heavenly and dear Father against them, to chastise them so severely.

6. When we are under great Afflictions, and God hides his face, or withdraws him* self from us, then Afflictions are bitter: this is to be outwardly afflicted and inwardly too.

7. When Afflictions are lasting, or of long continuance, then they are very bitter. A small burden or weight, borne long, will weary a strong man; but if it be very heavy and abiding, it is much more grievous.

8. When God afflicts a man in indignation, when he lets fly his tormenting arrows against him, from the fierceness of his incensed wrath, forcing him to drink off his cap without mixture, it being all bitter, and no sweet. Thus God deals sometimes in a way of judgment with wicked men, though never so with his own people, and to such. Afflictions are bitter indeed.

INFEBENCES.

1. From hence we may perceive what an evil sin is, that God will not spare his own children, when they offend him. Sin is a bitter thing, as appears by the effects of it; Afflictions are many times the fruits and effects of sin.

II. It shows us also, that there is a great difference betwixt the Afflictions and miseries of the godly and the wicked.

Quest. But some may bay, how may a Christian comfort himself, or get sl^)port under sore and bitter Afflictions ?

Ans. 1. Consider, that all your Afflictions, though never so bitter, are less than your sins deserve: " He hath not dealt with us after our sins, nor rewarded us according to our iniquities."

2. Consider, that thoi^h God chastise a godly man very sorely, yet it is not in a way of wrath, to destroy him, but contrariwise for his great good and advantage.

3. Consider, there is not one drachm of gaJl in the bitterest cup thou dost partake of, but what God, the most wise Physician, put into it; and if less gall would do, thy potion should not be so bitter. All our Afflictions are proportioned to us by the Almighty, both for kind and quantity.

4. Consider, thy Afflictions are not so bitter as the Afflictions of many of God's children were, of whom we read, who were &r more worthy and deserving than thee or I are; what are thy Afflictions compared with holy Job ?

5. Consider the bitter potion Jesus Christ drank up for thy sake : he never offended, and yet suffered, and his sufferings were intolerable; no mortal is able to express the nature of his grief and sorrow. Shall Christ suffer willingly for us, who sinned not? and shall we be troubled at the bitterness of our sufferings, who are so grievously defiled with iniquity, and many times suffer for our sins ?

(5. Consider, that all the bitter a godly man meets with, or ever shall, will be in this world. As wicked men have their sweet here, and shall have nothing but bitter hereafter: so godly men have all their bitter here, and ^all have nothing but sweet hereafter.

7. Consider, how gracious God is to his own children, in intermixing all their bitter with sweet. It is not like the bitter some wicked men have in this world: *' Hath he smitten him, as he smote those that smote him ? Or is he slain, according to the slaughter of them that are slain by him ?" Isa. xxvii. 7.

8. Consider, all tlie bitter thou meetest with in this life, will be turned into sweet, ^* Ye shall be sorrowful, but your sorrow shall he turned into joy," John xvi. 20.

AFFLICTIONS GOD'S AKROWS.

'* For the Arrows of the Ahnighiy are within me,'* &c,, Job vi. 4.

" He hath caused the Arrows of his quiver to enter into my reinsj* Lam. iii. 3.

An Arrow is a deadly engine, so called in the Hebrew, from its efiects, cut^g or wounding : taken properly, it is an instrument out of a bow of wood or iron, either for sport or fight; but figurativdy, it signifies divers things in ihe Holy Scripture.

1. The word of God: " Thine Arrows are sharp in ihe heart of the king's enemies, whereby the people fall under thee, "Psal. xlv. 5, that is, thy words are sharp and piercing.

2. Bitter and reproachful words; '* They bend their bows to shoot their Arrows, even bitter words," Psal. Ixiv. 3, and czz. 4.

3. Any evil or mischievous purpose which a man intends or aims to hurt his Inrother; " When he bendeth his bow to shoot his Arrows, let them be as cut in pieces/' Psal. lviii.7.

4. Any kind of Affliction or punishment: " And the Lord shall be seen over them, and his Anrows^shall go forth as Hghtning," &c., Zech. ix. 14.

PABALLEL8.

I. Arrowsjare shot out of a bow by some man; some arm must bend the bow, and dhoot the Arrow, or the Arrow moves not: so aQ Afflictions come from God, who is the efficient cause of them; hence called the " Arrows of the Almighty."

n. Arrows fiy swift, and wound suddenly; so Afflictions come very speedily oftentimes with a glance, as an Arrow, quick as a thought.

in. Arrows come unexpectedly oftentimes, and wound a man: so Afflictions come many times upon a person or people unexpectedly: '* When they cry peace and safety, then sudden destruction comes iqK)n them."

IV. An archer hath commonly many Arrows; his quiver is full of them: so God hath many judgments: we read of a quiver too; he can send one Arrow after another.

1. He hath the pestilence; this is one of his Arrows: '* Thou shalt not be afraid for the terror by night, not for the Arrow that fiieth by day, nor for the pestilence that walketh in darkness/' &c., PsaL xci. 5.

2. He hath famine; this is another of his Arrows: " When I shall send upon them the Arrow of famine" &c., Ezek. v. 16.

3. He hath the sword; this is another Arrow of the Almighty, and this Arrow God shot at Job; he. brought upon him the Sabeons, who slew his servants with the edge of the sword. Job. i. 15.

4. He hath thunder-bolts and hful-stones, which are also some of the Arrows of hig quiver; and these are in readiness against the day of battle.

5. The withdrawings of God from a soul or people, are also part of the Arrows of his q uiver, and these go deepest of all, they go to the very heart: " For thine Arrows stick fast in me," saith David, Psal. xxxviii. 2,

y. Arrows fly secretly, and make no noise; they are felt before tiiey are seen: so many afflictions fly silently upon a man, stealbg upon him, and wounding him unobserved and unseen.

VI. Arrows are shaip things, and made sometimes more Sharp than ordinary, as the archer sees cause: so Afflictions are very sharp and bitter things, and sometimes God makes them sharper than at another time. " I will make mine Arrows drunk with blood," Deut. xxxii. 42. Arrows are instruments drawing blood, and some rebukes and judgments of God are like unto them. " The Arrows of the Almighty are within me, the poison whereof drinketh up my spirit," Job vi. 4. Job seems to allude to the custom of those cruel men, who, when they pursued the enemies with deadly hatred, and would wound them inciuably, used to dip the heads of the Arrows, the tops of their spears, and the point of their swords, &c., in poison, that so every wouud might be death. The poison of such Arrows, &c., drinks up the spirit, and corrupts the blood. Job compares the Arrows God shot at him, not to ordinary Arrows, which kill only by piercing, but to poisoned Arrows, which kill by infecting. Afflictions, like Arrows, put a man to great pain. When a man hath terror without, and terror within, terror coming trom the wrath of man, and terror coming from the wrath of God; his potion is bitter. Sodx Arrows are sharp and tormenting.

METAPHORS, ALLEGORIES, SIMILES

TYPES, ETC.

# CONCEBNDTG THE

WORLD, THE LIFE OF MAN,

AUD THE

FOUR LAST THINGS.

THE WORLD COMPARED TO A WILDERNESS.

*' Who U Mi thai eometh mU of the WUdemess, leafmg upon htr beloved?'' 4k.,

Cant. iii. 6, and viii. 5.

WtLDERKEfiS, mn tohu. A Wilderness is properly a wild place, a place without shape or order. Moses hath this word, Gen. i. 1, to express the chaos, " The earth was wiUiout form and void."

1. Metaphorically, it is taken sometimes for affliction, Hos. ii. 14, Rev. xii.

2. For this World, and so understood generally hy expositors in this and other places^ i. e. for the present state, ways, worships; and poUutions of the World, ^kc

PABALLBL8,

I. A Wilderness is commonly a waste, wild, and barren place, some of which are of a yast bigness; this world is of a vast bigness, and very barren of grace and holiness.

II. A Wilderness abounds with briers and thorns; so doth the World with wicked and ungodly men, who are compared to thorns and briers.

III. In a Wilderness are many wild and devouring beasts, so that it is dangerous to dwell in it, or pass through it; so this World abounds with cruel and unmerciful men, who are called wolves, lions, bears, dogs, dragons, &c., by which means, God's people are always exposed to great trouble and danger, whilst they remain therein.

IV. In a wilderness a man may soon lose his way, and wander up and down; so whilst men abide in this World, they aie subject to go astray, and wander from the path of peace and righteousness, and therefore have great need of a guide.

V. In a Wilderness commonly grow trees of divers sorts, some good and some evil; so in the World are men both good and bad, righteous and wicked.

VI. In a howling Wilderness a wall of fire is exceeding necessary to' preserve from wild and ravenous beasts ; God upon this account is said to be a wall of fire to his people, whilst they remain in this World, among the sons of Belial, Zech. ii. 5.

VII. In a Wilderness there is no tilUng, sowing, nor planting; so in the comulkon field of this World there grows little or nothing, but what the carnal and natural hearts of sia* pers bring forth.

VIII. A Wilderness is a solitary and dolesome place; so is this World to a godly man.

THE WORLD COMPARED TO A FIELD. The FieU is the Worlds Matt. jdii. 38.

7ABAX.LSZ.B,

X The Field is a broad place; so is the World.

JI. In a Field grow wheat and tares, good and evil seed; so in this World thqre ^e

good and evS men, saints and rinners, which God wonld have grow together, like the wheat and tares, until the harvest

ni. What is set or sowed, or comes up naturally in a field, ripens for harvest: so the godly and the ungodly, irtiilst they remain in the common field of this "World, ripen for ' the spiritual harvest.

lY. In a Field, flowers and other precious thin<::8, oft-times receive much detriment from enemies, evil heasts, and many other ways: so the godly, whilst they remain in this World, receive great hurt from Satan, wicked men, and from the oorruptiona and evils of their own hearts.

V. Part of a Field an hushandman separates sometimes from the rest, to'make a garden, orchard, or vineyard of; so God, the good Hushandman, hath taken a little part or parcel of the sons of men from the rest^ to lii a peculiar people to himself.

THE END OP THE WORLD COMPARED TO HARVEST*

*' The Harvui is the end of the WarU," Matt. xiiL 30.

L When the Harvest is ripe, it is cut down; the hushandman sends reapers into the field: so when all the elect are ripe for heaven, and wickedness is grown to fall maturity, 80 that ungodly ones are all ripe for hell, the end of the world wOl come, and then God will send reapers into the field, which are the holy Angels; and they will cat down, and gather out of the field, all things that offend, and them that do iniquity.

n. At the Harvest, the reapers divide between the good and evil grain; they hind up the wheat by itself, and the tares by themselves, &c So shall these spiritual reapers do, they shall gather aU the elect, like wheat, into God's gamer, and bind up the tares into bundles to be burned.

UL The husbandman waits with much patience for the harvest; so God Almighty patiently waits, bearing and forbearing with wicked men, until the end of the world.

DI8PABITY.

When Harvest is all housed, the husbandman presently tills and prepares his ground again, designing to sow more seed; but when this Harvest is all come home, and housed, God, the good Husbandman, will not till, plough, or sow the field of the World any more; no more Gospel to be preached, nor graces or gifts to be distributed, when this Harvest is ended.

THE LIFE OP MAN COMPARED TO A SWIFT POST.

" Now my days are swifter than a Post," &c., Job ix. 25.

PARALLELS.

I. A Post rides swiftly, he makes baste; so the life of man, or time of a man's life awifUy passes away.

II. A Post ought to make no stay; so the days of man's Life stay not; the hour-glass of time runs continually, and never stands still.

^ A Post, says Mr. Caryl, is an excellent emblem of time. There are many considerations in Post-riding, which shows how exceeding speedy time must be, to which it is here compared. " 1. A Poet rides upon fleet or speedy horses. 2. He rides his horses upon their speed. A inan may have speedy horses, and go softly; but a Post spurs on. 3. A Post has change of horses at every stage; so that he may keep upon the speed. 4. He hath horses standing ready for change; they are not to fetch out of the field, or to be made ready, when he comes to his stage; it is but leaping into the saddle, and away. 5. He that rides Post makes no long'meals, much less feasts; he takes a bit and is gone. 6. He lies not long in bed, ho scarce goes to bed till he comes to his way's end. 7. A Post has extraordinary pay for his service, and that to cause him to make the more speed. 8. Sometimes he

rides apon pain of death, with a halter ahout his neck; no man will loiter when his Life lies on it. 9. All give way to him that rides Post; he must not he hindered. 10. He stays not to salute, much less, like other travellers, to gaze and view the country, towns, buildings, gardens, by or through which he passeth."

All Siese things laid together, evince, that a Post makes great speed; yet saith Job ix. 25," My days are swifter than a Post.*' A Post may by one means or another be stayed; but the days of Man's Life stay not. The Post may stay whilst he changes horses, &c., but the chariot of time, viz., the sun, stayeth not to change horses. The sun^is the mea» sure of time, and th^t makes no stop, hath no stage, or baiting-place.

THE LIFE OF MAN COMPARED TO A SWIFT SHIP.

" They are passed away as the swift Ships, or, as the Ships of Ebeth," Job ix. 26.

I. Some understand by Ebeth, the name of a river in the eastern part of the world, about Arabia, near the place where Job lived, that runs very swiftly* which adds to the swift motion of a Ship that sails on it. A Ship in a dead water having the wind blowing rightly and briskly, runs apace; but if it hath a swift stream besides, it runs the faster.

II. Others take the word, not as a proper name, but as signifying desire, from abab, to desire with earnestness: and then the sense is thus rendered, " My days are passed away as a ship of desire." Tliat is, a Ship, which being laden with rich commodities, the master and pilot desire earnestly to bring her speedily to her port, tliat so they may put off their commodities, and make sale of such rich lading.

III. The Chaldee,and others, give a further note upon it, derivii^ the word abab from ebib, which signifies a stalk growing up early, from the earth, and bringing forth the first ripe fruit of any kind: and so it is put for any early ripe summer-fruit, ds plums, apples, cherries, &c., and then the sense is, *' My days are like a Ship, which carrieth early fruit:" so the vulgar, " hke a Ship carrying apples."

IV. There is another sense given by those who derive the word from a root, which signifies to hate and oppose, or to be an adversary; and then it is thus rendered, " My days pass away as a pirate's Ship, or as a Ship that goes to take a prey, or as a Ship that goes out to take prizes upon the sea." Now, such Ships are the swiiftest of all oUiers, being prepared on purpose to make way, and overtake other Ships; their ladmg is not burden, but ballast, that they may be Svnft of sail; so saith Job, my days pass away like a Ship; not like some great merchant-ship, deeply laden, which can make no great speed in the sea; but as a Ship of piracy, that hath nothing in her, but weapons, artillery, and ammunition, to oppose those they meet with, which sail with every wind: such as are your nimble frigates, fly-boats, and ketches, which sail with every wind: or gallies, which pass without wind, carried with the strength of arms and oars; all being vessels used to run in upon, and surprize a booty. This also is a good interpretation; and so Mr. Broughton translates it, *' My days do fly away as the pirate's Ship," &c. All show, the Life of Man swiftly passeth away.

THE LIFE OF MAN COMPARED TO AN EAGLE.

" As an Eagle hasteneth to her prey^* Job ix. 26.

An Eagle is a very swift creature, but when she hasteneth to her prey she makes the greatest speed. The Life of Man is not compared to an Eagle in her ordinary flight, but as an Eagle that hasteneth to her prey, when hunger adds swiftness to her wings; thus with swiftness our days pass away.

THE LIFE OF MAN COMPARED TO A WEAVER'S

SHUTTLE.

*' My days are swifter ihan a Weaver's Shuttle," fto.» Job viL 6.

L A Wbavbb*s Shuttle is an instrument of a very swift motion; and the word, ^bn, which is rendered swifter, signifies that which is fitted for the swiftest motion.

II. When the Weaver hath finished his web, he cuts off the thread: so when a man hath run out the length of his days appointed by the Almighty, his life is cut off, &c.

THE LIFE OF MAN COMPARED TO WIND;

" My Life is Wmd;* Joh vii. 7.

PARALLELS.

I. The Wind passeth away speedily: so doth the life of Man.

II. The Wind passetb irresistibly, you cannot stop the Wind: so no Man, be he never BO strong, can hinder the speedy motion of his days.

III. The Wind when it is past, returns no more; as you cannot stop the Wind, or change its course; so all the power in the world is not able to recall or direct Man's Life; which way the Wind goes, it will go; and so soon as it comes, it b gone, so when a Man's days are gone, &ere is no recalling of them again; our days pass, and shall not return, by any law or constitution of nature, or by any efficacy of natural causes. *' He remembered that they were but flesh, Wind that passeth away," PsaL Ixxviii. 39.

THE LIFE OF MAN COMPARED TO A CLOUD.

** As the Cloud is consumed and vanisheth away: so he that yoeth down to the grave, shall come up no more, he shall return no more to his house,*' &c.. Job vii. 9.

PA&ALLELS.

I. As the Cloud, such a Cloud as you see hanging in the air, is consumed, or gradually spent: so the days, or Life of Man, by little and little is consumed.

U. A Cloud comes to its height, and then is quickly dispersed, and vanisheth: so Man soon conies to his full strength, and presently is gone.

III. A Cloud is like a bottle full of rain, or sponges full of water; God crushes these sponges, or unstops these bottles, and they are emptied; and in eiliptying vanish away, and return no more: so Man being emptied of Life, vanisheth away, and returns not again.

Objec. But why then doth Solomon affirm, the Clouds return again after rain? JEccles. xii. 2. How then doth Job say, that the Cloud vanisheth, so Man goeth to the grave, and retumeth no more ?

Answ. Solomon in that place of Ecclesiastes gives a description of old age, and the sad condition of Man in it; he calleth it the evil day, and wishes men would consider their latter end, before those evil days overtake them: *' Before the light of the sun, moon, and stars be darkened, and the Clouds return after the rain." In old age the Clouds return after the rain thus; as in some very wet time, when we thmk it hath rained so much, as might have spent and quite exhausted the Clouds, and drawn those botUes dry, yet you shall see them return again, it will rain day after day as fast as ever: so in old age, when rheums distil so freely, that you would thmk an old Man had emptied himself of all, yet the Clouds will return again, and floods of watery humours overflow. Thus the Clouds of old age return, and in this sense the Clouds of the air return, after they are consumed and rpent into rain.

But how doth a Cloud return? not the same Cloud numerically, that Cloud which was dissolved doth not return; the same sun goes down and vanisheth out of our sight

in the erening, and retnnieth in themonung, the same individual andniimerieal son. Bat that numeri(»d Cloud which vanished, comes not again. Thus Man vaniaheth and re* turns as the Clouds return alter the rain; that is, after one generation of Men are dead, they return again in their children ; ano^er generation ^rings up, but there is no other returning to Life till the resurrection; they that die shall not live again here; they shall not return to their house; their place shall know them no more.

THE LIFE OF MAN COMPARED TO A FLOWER.

*' He Cometh forth like a Flower, and is cut doum" &c., Job xiv. 2.

Man is compared to a fading Flower. There are many rarities and ezceUences in a Flower. 1. Sweetness, to please our smell. 2. Beauty and variety of colour to affect the eye. 3. Softness, affecting the touch, &e. But Job speaks not a woid of any of these properties, he speaks not of a flourishing, but withering Flower; not of its springing up, but of its cutting down, or of its springing up, only in relation to catting down«

PABALLBLS.

1. A Flower comes up in the spring, and seems very beautiful, but its standing is very short; as you may observe in the cowslip and divers other Flowers. So Man comes up, but his abiding here is short; his standing is so small, that it is not so much as mentioned. We are bom to die, and we die as soon as we are bom; i. e., we are in a dying state.

jj. A Flower is oft-times cut down or cropped off in its budding. So is Man; he comes up like a Flower, and is cut down; he is cut down by death ; death is the scythe which cuts down this Flower.

i. Natural death; (1.1 By sickness. (2.) By age.

2. Violent death. (1. J Casual, when a Man is slain by accident. (2.) Cruel, when a Man is shiin by murderers. [(3.) Legal, when a Man is slain or cut off by the magistrate.

in. A Flower, if it be not cut or cropped off yet soon withers away and is gone. Tlie very sun, the wind, and air consume its beauty. The naturaKsts tell us of a phmt, called ephemeron, because it lasts but one day; as also of a worm, called hemerobion, because it lives but one day. Such a plant and worm Is Man. The hei^then poet gives his wonder and observation of the rose, that it grows old even in the very budding. The Seventy read these words of Job in the same tenor, he decays like a budding Flower; as if death, saith Caryl, did rise early, and watch for this budding Flower to cut it down. And though some of these Flowers stand till they wither, as Solomon in his allegory showeth; that is, till grey hairs; yet all the time of their standii^ they have been failing, EccL xii 5; so that we mav well say with the Psalmist, '* As fbr Man, his days are as grass; as a Flower of the field so he flourisheth; for the wind passeth over it, and it is gone, and the place thereof shall know it no more," Psal. ciii. 15,16.

IV. The owner of Flowers knows the best time to crop them, &c. So God knows the best time to crop off or take away by death any of his choice Flowers. See Man compared to a Flower.

THE LIFE OF MAN COMPARED TO A SHADOW.

" Hefieeth also as a Shadow, and eontintieth not,'' Job xiv. 2.

** For what is your Life; it is even a vapour, that appeareth for a IHtle time, and then vanisheth away,'' Jam. iv. 14.

The learned observe three sorts of Shadows. 1. Natural. 2. Civil. 3. Spiritual. I. A Natural Shadow is a daric light, caused by the coming of some thick body be-een us and the sun. This is a Shadow in a proper and strict acceptation.

2. By ciyil Shadow, we onderstand protection, defence, or safety, Isa. xlv. 25.

3. Spiritual Shadow, is taken for a dark and imperfect representation of divine things. So all the ceremonies of the law of Moses are called Shadows.

The whole Life of Man is but as a Shadow. " My days are like a Shadow that de-clineth," Col. ii. 17, Heb. viii. 5, and x. 9, Psal. cii. 11.

PARALLELS.

I. A Shadow is next to nothing; what is there in a natural Shadow ? So what is the Life of Man ? he rather seems to Uve, than lives. A Shadow you know is opposed to a substance.

II. A Shadow is a very uncertain thing. So is the Life of Man. The Shadow, a Man may be under now, may, before he is aware, be gone. A Shadow is as fleeting and uncertain a thing, as any thing in the world. '* Our days on earth are as the Shadow," 1 Chron. xxix. 15. How is it there is no abiding, no certainty of our Lives ?

III. A Shadow is very swift in motion; what flies more swiftly than a Shadow ? as common experience shows. So the Life of Man is gone in a moment, like lightning; a dream, a bubble, the flower of the field, or a flying Shadow. Our days on eaiih are as a Shadow ; that is, they fly swiftly away like as a Shadow, and there is no abiding. A vapour is much of the nature of a Shadow.

INFERENCES.

First, from all these similitudes we may infer, that the Life of Man is very short, his days swiftly pass away.

'' Man that is bom of a woman is of few days, &c. He comes up like a Flower, and is cut down; he fleeth as a Shadow, and continueth not. His Life is like wind, like a cloud or vapour," &c. All swift and fleeting things.

" Behold thou hast made my days as an Hand-breadth," Psal. xxxix. 5. The Lirgest extent of the breadth of an hand is but a span; the lesser extent only four fingers. To which the measure of Man's Life is compared.

I. Man's Life is short in comparison of those who lived before t£e flood; some then lived near a thousand years.

II. Much shorter when compared with the Life of God, who is from everlastbg, without beginning and without ending.

Secondly, This may stir us all up, or be a great motive to us to improve and redeem our time. ** This I say, brethren, the time is short."

I. Be persuaded your days are few. It is easy to say it, but hard to believe it and live in the sense of it. The child hopes to be a Man ; a Man hopes to be an old Man; and he that is very old hopes to live yet many days.

II. Be persuaded thy days are uncertain; when thou liest down, thou knowest not whether thou shalt rise any more or no; when thou goest out, thou knowest not whether thou shalt return any more or no. What a small tlung may take away thy Life I

III. Learn from hence to get a true measure of your days. David desired a measure of his days, that he might know how frail he was. Some do not measure their days by the King's standard ; they measure their days by the Life of their progenitors. My fa-ther and my grand-father, saith one, lived so long, and why may not I live as long zi they did ? Others measure their days by their present health and strength : others by the sound and healthy constitution of their bodieft. J^ow these things are not a fit nor lawful measure of your days, but rather those things of which you have heard, viz., the weaver's shuttle, the morning dew, the flower of the field, the early cloud, the shadow and vapour that flieth away.

IV. This may reprove and show the folly of many wicked Men, who like the rich Man in the Gospel, say in their hearts, *' We have goods laid up for many years, take your ease, eat, drink, and be merry," do., Luke xii. 19. " Then: inward thought is, that their houses shall continue for ever, and their dwelling-places to all generations." Psal. xlix. 11.

y. It may tend to strengthen the godly under afflictions. Let them strive to bear up with patience. All their days are but few, and therefore the days of sorrow cannot be many.

VI. It may stir up all to labour to take hold of eternal life. If oar days here are few, let us get a well-grounded hope of living in heaven; for they never die, who live in that kingdom.

VII. Let us also endeavour to improve the opportunity of time; I mean those gracious advantages God is pleased to afford us for the everlasting good and well-being of our souls when time and days shall be no more. Men of the world take great care to improve all opportunities to enrich themselves, or increase their outward substance. They will not lose their market-time, nor change-time, nor fair-time. They will be sure to come early enough, and every way to bestir themselves with wisdom and diligence: and shall not we be as wise and as diligent for the enriching our souls ? Shidl we slight seasons, sabbaths, sermons, convictions, &c. Let all remember, " now is the accepted time ; now is the day of salvation,'* 2 Gor. vi. 2. Now, whilst it is called to-day, or never; now sinners may get an interest in Christ, union with God, the gifts and graces of the Spirit; now they may obtain pardon of sin, and peace of conscience ; now there is a prize put into their hands; they may be made for ever, if they look wisely about them, now they may be made heirs of God, heirs of a kingdom, heirs of a crown, of a crown of life, of a crown of glory, of a crown that fadeth not away. But if they lose the present opportunity, they may never have the like again. Time is, but in a very short space, it may be said, time was, nay, time is past. Will it not be sad to hear God tell thee, and conscience tell thee, on thy death-bed, now time is past, it is too late now, these things shall be denied you now, you must perish for ever, and be damned in your sins.

THE BODY OP MAN IN THE GRAVE COMPARED TO SEED THAT IS

SOWN.

** Tkou Fool, that which thou sowest is not quickened, except it die,** 1 Cor. xv. 36. The apostle compares the body of man that is laid in the grave, to Seed that is Sown.

PARALLELS.

I. Seed that is sown lies some considerable time in the earth before it rises or springs up: so the bodies of men lie some time in the grave before the resurrection, though some lie much longer than others; as such who lived in Adam's, Noah's, and Abraham's days; yet generally all lie, and shall lie some time in the grave, before they rise again.

II. Seed that it may not abide alone, is first Sown and dies, and then it rises again; ** Verily, verily, I say unto you, except a com of wheat fall to the ground and die, it abi-deth alone; but if it die, it bringeth forth much fruit," John xii. 24. So the Body of man must die, or be changed, or it can never arise, nor be made glorious to bring forth the eternal fruit of praise to God. As Seed loses nothing by being Sown: so the Bodies of the saints shall lose nothing by death ; death, I mean, will be by no ways to their disadvantage, but contrariwise to their great benefit.

IIL The body of the same seed or com of wheat that b sown, rises again. '* Every seed hath its own body," I Cor. xv. 38. So the same numerical body that is laid in the grave shall rise again. If it was not thus, the dead rise not; he that denies this, denies the resurrection of the dead: " And though after my skin worms destroy this body, yet in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed withm me," Job xix. 26, 27.

DEATH COMPARED TO A SLEEP.

'* And many of them that Sleep in the dust of the earth shaU awake" Dan. xii. 2. '* Even 80 them also that sleep in Jesus, wiU God bring with him," I Thess. iv. 14.

Death is often called a Sleep in the Holy Scripture. Sleep is a figure or image of Death, a fit resemblance of Death; as will appear by the following parallels.

PARALLELS.

I. Sleep is rest, or gives rest to the body: so Death is or doth give rest to the body. AuJ hence Job saith, speaking of Death : *' I sliould have kin still, and been quiet: I should have slept, then had I been at rest," Job iii. 13. We usually say, when a man goes to sleep, he goes to rest. There is a four-fold rest which we obtain in Death. 1. From labour and travel; no work there. 2. There is a rest from trouble and oppression : *' there the wicked cease from troubling, and the weary be at rest," Job iii. 17. 3. There is a rest from passion and sorrow: no grief shall aflUct us there. 4. Which is better than all, there is a rest from sin, a rest from the temptations and drudgery of Satan, a rest from the law in our members.

II. In Sleep the whole body resteth, but many times the spirits of some men are troubled; though the outward man is at rest, yet the inward man is sorely disturbed, whereas the bodies and spirits too of others are at rest and quiet: so in the death of the wicked, though their bodies be at rest, yet their souls are tormented. It is the opinion of some men that the soul Sleeps with the body, and is wholly senseless of joy or misery until the resurrection. But that doubtless is a great error: for though it be granted that many operations of the soul do cease when it departs from the body, yet the souls sleeps not. There are some acts of the soul which are organical and there are other acts which are inorganical, or immaterial. The organical acts, that is, whatsoever the soul acts by the members of the body, those acts must needs cease at Death; but the soul can act of itself without the assistance of the body, as we may collect by may experiments, while our bodies and souls are jomed together. How often do we find our souls at work, when our bodies lie still and do nothing ? When Sleep binds up all our senses, and shuts up the windows of the body close, that we can neither hear nor see; yet then the soul frames to itself, and beholds a thousand various shapes, and hears all sorts of sounds and voices; the soul then sees, and hears, and deviseth, discourseth, grieves, rejoices, hopes, fears, chooseth, and refuseth. All this the soul doth in dreams and visions of the night, when deep Sleep fallsuponman. What meditations have some good men had in their Sleep 1 they have had scriptures wonderfully opened to them, and have been grieved when they waked to fijid the matter gone from them. God seals up instruction sometimes to his people in their sleep. Also in ecstacies and ravishments, the body is, as it were, laid by as useless and instrumental to the soul. *' I knew a man in Christ fourteen years ago," so the apostle saith, ** whether in the body I cannot tell, or out of the body I cannot tell, God knoweth," Ac, 2 Cor. sdi. 2, 3. Now, if the soul was not capable of a separation from the body, and in that separated state capable of such divine ravishments, P^ul might easily have resolved the case, and said, he was taken up in the body, but he could not tell whether the soul acted with his bodily organs, or without them. He had mighty operations in his soul, his spirit wrought strangely, and then took in such revelations of Grod and firom God, as his bodily organs could never fashion into words, or represent by speech. He beard, qua fando explicari a quoqtiam homine non possunt, " Unspeakable words, which It is not lawful," or possible, ** For a man to utter." The sonl hath an ear to bear such words that the body cannot find a tongue to express. So John, in his divine ravishment, saith, " I was in the spirit on the Lord's day :" as for his body, that was, as to that business, laid aside and suspended as useless in that day, and his spirit called up to that angelical work, viz., the receiving of visions and revelations from on high, &c. Now, as the souls of good men, whilst they are in this world in Sleep, and in trances, or ecstacies, are capable of such glorious ravishments, &c, so when their bodies die or fall asleep, their souls are with Christ in heaven: and the souls of the wicked they go into chains of darkness, torment, and misery. *' The rich man died, and was buried, and in hell he lift his eyes, being in torment," Luke xvi. 22, 23.

III. Sleep is not perpetual; we Sleep and wake again : so though the body lie in the grave, yet Death is but a sleep as it were: the man will awake and rise again.

IV. The going to Sleep, and sleeping of some men, greatly differs from others: so the death of the saints greatly differs from the Death of Uie wicked.

1. In the preparation the one makes to go to rest over what the other doth. Some go to Sleep before their work is done : so some die before their work is done. As no Saint dies before his work is done: so there is no wicked person that dies, but he dies or goes to sleep before his work is done. This is our working-day; when the sun of our life is set, no more work can be done. ** The time comes," sait^ Christ, ** when

Book it.] death ▲ dei'Abtuee. d5d

Ho man can work.^ All the godly man's care is to be ready, when night comes, to go to rest. But the wicked take little Uiought about it.

2. Some men &11 asleep in a hurry of business, and in great distraction, when others in a sweet manner lay their heads down upon their pillows; so some wicked men die in great distraction, and under sad horror of conscience, when many a godly man dies in a sweet and heavenly manner, declaring to all he hath nothing to tlo but to die.

3. Some men dread the thoughts of going to Sleep, for that it is dangerous in some cases for some persons to Sleep; so some wicked men dread the thoughts of Death, like him who cried out, 1 am so sick I cannot live, and so sinful that I am afraid to die; but most godly men are delivered from the fear of Death, they go willingly to bed; ** Now lettest thou thy servant depart in peace,'^ &c., Luk^ ii* 29. Saints are many times willing to go to rest, because they are quite wearied out. (1.) Sin wearies them, and even wears them out, and makes them groan. (2.) The world wearies them, and makes them willing to go to bed. (3.) The devil, the god of this world, Wearies them With his temptations. (4.) Their bodily weaknesses and disquieting pains weary them. (5.) The absence of Christ also makes them willing to go home.

. 4. Some men fall asleep in a dangerous place, nay, and sometimes in the midst of their enenues: so wicked men die in a dangerous place, being far from God, and out of the co* Tenant of grace, aad besides are surrounded about with evil angels, who stand ready to devour their souls: but a godly man &lla asleep in Jesus. 0 that is a sweet place to Sleep in. (1.) He Sleeps in the Tiew of Jesus; Christ knows his grave, and will preserve his dust. (2.) He fidls asleep in the love of Jesus. (3.) He falls asleep in the covenant of Jesus. I am the Qod of Abraham, Isaac, and Jacob.

5. Some men's Sleep is much more sweet and comfortable than others, as we showed before, some men's sleep is very troublesome, their spirits are troubled: so the Death of the godly is sweet, they have peace and heavenly joy, being with Christ; but the Death of the wicked is troublesome, their spirits being in torment, whilst the body lies in the grave. I might also show you the great difference there shall be in the awaking of the one, and the other; but that I will leave to its proper place.

v. A man that is asleep, taking his natural rest, may be easily awakened, and called up by the power of man : so the body, when it is dead, can with infinitely more ease be raised up by the power of God; it is but a call from heaven, and we are awakened out of the duit; *' The day is coming, when all that are in the grave shall hear his Toice^ and come forth," &c., John t. 28.

INFBEBKCES.

»

I. What a blessed condition are believers in! They are not only happy whilst they live, but shall he blessed when they die; their bodies have not only quiet rest, but their souls also rest in peace and quietness.

II. It may stir up all Christless souls to labour after an interest in the Lord Jesus; for if they are not in Christ whilst they live, they are not like to &11 asleep in Christ when they die.

in. We may learn also from hence, what little ground there is for a godly man to be unwilling to die, when his work is done: are any unwilling to go to Sleep at night, that have laboured hard all day ?

YI. Let us labour hard whilst the day lasts, whilst we have health and life, that we may have done our work, and be ready to go to Sleep.

DEATH A DEPARTURE.

" Having a de$ire to depart/* &c., Phil. i. 23.

We at Death leave one place to go to another; if godly, we depart from our place here on earth, and go to heaven; we depart from our friends on earth, and go to our friends in heaven; we depart from the valley of tears, and go to the mount of joy; we depart from a howling wilderness, to go to an heavenly paradise. Who would be unwilling to exchange a Sodom for a Sion, an*Egypt for a Canaan, misery for gbry.

DEATH A REST.

'' And I heard a voice from heaven, saying unto ine, Write, blessed are the dead which die in the Lord from henceforth: Yea^ saith the Spirit, that they may rest from their labouTSt and their works do follow them,*' Rev. xiv. 13.

PABALLELS.

I. Rest is a desirable thing to a labouring man: Paol desireth to die; Death, or to depart, was greatly desirable in his sight.

U. Rest is sweec, and therefore desirable to a weary man: so will Death be to a poor weary saint, one that is weary of sin, weary of the world, weary of the temptations of Satan, &c. See Sleep.

DISPARITY.

I. Some men enjoy Rest but in part, they have no perfect Rest: bat a godly man at Death hath perfect rest; nothing shall disturb or disquiet him any more.

n. Some men have Rest but for a little time, a short Rest: but the godly man's Rest is for ever; at Death he enters into God's everlasting Rest.

III. Some Rest from labour is not honourable; it is a reproach to a man to take his rest, when he should be at work: but the rest of a godly man at Death is honourable; it b a Rest that Christ himself entered into, when he had finished all his work.

THE RESURRECTION COMPARED TO THE MORNING. '* And the righteousshaU have dominion over ihemin the Morning^* PsaLzliz. 14.

PARALLELS.

I. The Morning comes after the night is gone: so the Resurrection will come after the night of this world is gone; the time of this world's continuance is called night in the Holy Scriptures: " The night is fiir spent," &c.

II. The Morning is longed for; many watch and long for the Morning: so the godly long for the Resurrection; all the faithful ever waited for, and greatly desired that day.

III. The Morning brings light, and makes things manifest, which lie hid, or appear not what they are in themselves, in the night time : so the Resurrection will make manifest all the hidden things of darkness, which appear not to the sight of. men; that glorious Morning will soon discover all.

1. It will make manifest all the horrid and cursed designs of the ungodly, which they from time to time have contrived, and endeavoured to carry on against the saints and Church of God, many of which God in his gracious providence prevented from taking place, and so they were never known: but that Morning light will discover all those hidden things of darkness.

2. The light of that Mornmg will discover all the secrets of every man's heart; all the evil, lust, envy, pride, revenge, &c., or what else hath been harboured in the bosoms of men. See 1 Cor. iv. 5.

2. It will discover aU the filthy actions and abominations of the wicked, that are not known to men. nor fit to be mentioned: " For it is a shame to speak of those things that are done of them in secret," Eph. v. 12.

4. That Morning will discover all persons, as well as things ; then it will appear who are God's people, and who are not; who they were that served God in truth, and who were hypocrites, &c., Matt. iii. 17.

IV. Towards the Morning the Morning star appears, which gives notice the day ap-proacheth: so towards this Morning, there will appear many signs to give warning to the world, that the day of the Resurrection is at band : •* So likewise when ye shall see all these things, know tluil il is near, even lU the the rbor." Man. x.dv. 33.

y. When the bright Morning is come, the sun rises and shines forth gloriously: so when that morning is come, Jesus Ch^nst, the Sun of Bighteoosness, will appear in his glory, and shine forth to the amazement of all the world.

VI. The Morning brings joy and gladness with it; it makes the burds to sing, and send forth their warbling notes: so the Morning of the Resurrection will bring joy and gladness to all the righteous; then shall the saints sing for joy of hearty and bo glad in the Lord.

Vlt. In the Morning men arise out of then: beds: so in the Morning of the Besur* rection shall all the saints of God be raised out of their grayes: ** Thy dead men shall live, together with my dead body shall they arise,'^ &c. " The dead in Christ shall rise first," Isa. xxvi. 11,1 Thess. iv. 17.

VIII. We commonly give a guess what kind of day it will be in the Mohdng: so by the Morning of the Resurrection, the godly will perceive what kind of day the day of eternity, or gbry of Christ's kingdom will be.

IX. In a springing Morning things look fresh and very beautiful, and ako send forth a most sweet and fragrant scent; so in the Morning of the Resorrection, the earth will appear in its beauty, and the saints in their glory; ** Then shall the righteous shine forth as the sun, in the kingdom of their Father," &c., Matt ziii. 43.

DISPABITT.

In the Morning of a natural day here, wicked men receive like benefit with the righteous; " The sun rises upon the just, and upon the unjust;" but in the Morning of the Resnr* rection it shall not be so; the ungodly shall not partake with the saints of any of the blessings and comforts of that Morning; then that word shall be made good, ** The righ* teous shall have dominion over them in the Morning," Psal. xliz. 14.

In many other respects that Morning will differ ^m all other Mornings that ever were before it.

THE RESUERBCTION COMPARED TO AWAKING OUT OF SLEEP. " And many of them iJuU sleep in the dust of the earth, shall awake,'* Dan. xii. 2.

PABALLKI.S.

I. Death, we have ahready showed, is called a Sleep; and after a man hath had his full ^eep, he awaketh; so when ^e dead have lain their fiill time appointed by the Almighty in the grave, they shall be quickened, and come to life again.

II. Some fall into such a sound Sleep, that they must, when there is occasion Ibr it, be awakened; so the dead are fallen into such a fast or sound Sleep, that they must be awakened; '* Marvel not at this, for the hour is coming, in the which all that are in the grave shall hear his voice," John v. 28.

TIT. When a man is thoroughly awakened, he rises up; so when the dead are quiek* ened by the mighty power of God, they shall rise out of the grave, sea, or wheresoever else they lay asleep.

IV. There is a great difference between one man's awaking out of Sleep, and another's ; some are awakened before they are willing, and arise up with great horror and amazement; when others awake in a sweet, peaceable, and quiet manner, &c. So tihere will be a great difference between the awaldng of the godly and the ungodly, at the last

day.

1. The godly shall arise sooner than the ungodly; ''^e dead in Christ shall rise

first," 1 Cor. XV.

2. The saints of God shall awake in Christ's likeness; their vile bodies shau be fsL* shioned, and made like Christ's glorious body; but the wicked shall appear base and vile in that day; let them lie down in never so great pomp, and external grandeur, yet alaSi when they awake, they will appear most vile and contemptible.

3. The godly shall awake with glorious robes upon them, fit for the consummation of their marriage with the Lamb, the Prince of the kings of the earth; but the wicked shall awake in a poor, miserable, and naked eondition; what robes shall they have on, unless they be the filthy rags of their own righteousness, with which they were elethed whilst they lived in this world ?

' 3 a

4. The godly shall have sweet and heavenly company about them, in the Morning, when they awake from Sleep ; nay, more than all, they shall enjoy the glorious presence of Jesus Christ himself; but the ungodly, when they awake, shall be in the midst of devils, and damned spirits; they must be their companions for ever.

5. The godly shall, when they awake, have glorious attendants in the day of the Besurrection, viz., the holy angels of heaven; but the wicked shall have no <^er attendants, than the black retinue of the bottomless pit.

6. The godly, when they awake, are led into the King's palace, to be married to the Bridegroom of Uieir souls, and to receive every one of them a crown of glory ; but the ungodly awake, as condemned malefieustors, to be led to the place of execution.

7. In a word, the godly shall awake with songs of joy in their mouths; but the wicked shall awake with tears and dismal cries; the one to receive the sentence, "Come, ye blessed of my Father:" the other to receive the sentence, " Go ye cursed," &c.y '* Some awake to everlasting life; and some to shame and everlasting contempt," &c.

THE RESURRECTION-DAY A MAN'S REAPING-DAY;

*' They that sow in tears, shM reap in joy ," Psal. cxxvi. 5. " In due season we shaU reap if we faint not," Gal. vi. 9.

The Resurrection^dayis a Man's Reapiog-Day.

PARALLEL 8.

I. Men sow before they reap: so men in this world may Ic said to sow; either they sow to the flesh, or to the Spirit, and in the Resurrection-Day they shall reap.

II. That which Men sow, that also they reap; they do not sow beans, and reap barley; nor sow tares, and reap wheat; so the very same that all men in a spiritual sense sow, they shall reap ; they that sow to the flesh, shall of the flesh reap corruption, and they that sow to the Spirit, shall of the Spirit reap life everlasting. Gal. vi.

ni. Accordingly to the quantity that every man sows, so they reap; he that sows sparingly, or but a Uttle seed, must expect to reap sparingly, or have but a small crop ; so they who do much service for God, or scatter liberally abroad to his people in this world, shall receive much from the hands of God at the end of the world; and lie that doth but little for God, though he doth it in sincerity, must expect to reap accordingly in that day. He that improves two talents, shall receive the improvement of two; and he that improves Ave, the improvements of Ave. There will be degrees of glory, no doubt, in the day of the resurrection.

But this, I say, he which soweth sparingly, shall reap also sparingly; and he which soweth bountifully, shall reap also bountifully," 2 Cor. ix. 6.

*' There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory; so also is the Resurrection of the dead," &c. 1 Cor. xv. 41, 42.

And, " They that be wise shall shine as the brightness of the firmament: and they that turn many t% righteousness, as the stars for evermore," Dan. xii. 3.

IV. A Man's Reaping-time ia his rejoicing time. With what joy and gladness doth the husbandman gather in the fruits of the earth: so the saint's spiritual Reaping-Day will be their rejoicing-day. He that sows in tears, shall reap in joy.

y. When the Reapiug-time is come, a Man gathers in the fruit or harvest of divers sorts of seed, &c. So in the day of the Resurrection, the godly shall reap or gather in the comfort and increase of divers sorts of seed by them sown, They shall then reap the fruit of all the good sermons they have heard, and reap the last fruit of all, the spiritual prayers they have made, the fruit of all the tears of godly contrition they have shed; and all the sighs and groans they have uttered. They shall reap the fruit of all the good thoughts they have had, and of all the good words they have spoken, and all the good works they have done; as also the fruit of all the evil, which for Christ's sake they have undergone.

Object. Is not a saint's dying-day his Reaping-day ?

Answ. A saint at death gathers the first ripe fruits, as it were, but his harvest is not till the last day.

THE RESURRECTION-DAY THE SAINTS' MARRIAGE-DAY.

((

The Marriage of the Lmnb is come, and his wife hath made herself ready " Rev. xix. T.

The Resurrection-day is the Samts' Marriage-day; this is their espousal-day: for " I have espoused you to one hushand» that I may present you a chaste virgin to Christ," 2 Cor. xi. 2. But that will he the day of the solemnization of their Marnage union with Jesus Christ.

PARALLELS.

I. Thebb is, or ought to he, a most endeared love in those parties who intend to many one another. Nay, they, before the Marriage-Day, mutually give up themselves one to the other; sometimes in a solemn manner, before witnesses, they are espoused:—so the soul of a believer is spiritually united to Jesus Christ whilst in this world. A Saint loves Christ dearly, and Christ a Saint. Nay, and in baptism, in a most solemn and sacred manner before many ¥ritnesses, the soul is publicly espoused to the Lord Jesus; and in the day of the Resurrection shall be the solemnization of the sacred marriage.

U. The Marriage-Day is much longed for by those who in hearty affection are es« poused to one another; so the godly long for that Day, when the spiritual Marriage shall be consummated between Christ and them.

III. The bride in the Marriage-Day is usually richly adorned; if a princess, or a person of a noble and honourable descent, she U excellently dad and adorned witli rare and costly jewels, that the bridegroom may take the more delight in her; so the Church, and consequently every godly Christian, shall in the Day of the Resurrection be most richly clothed with robes of immortality. ** The Marriage of the Lamb is come, and his wife hath made herself ready, and to her was granted, that she should be arrayed in fine linen, clean and white,'' Ac., Rev. xix. 7, 8. " The King's daughter is ail glorious within; her clothing is of wrought gold, she shall be brought to the king in raiment of needle-work," &c., Psalm, xlv. 13,14. Some by these white and glorious robes understand the imputed righteousness of Jesus Christ; others, the righteousness of sanctification: some others conclude they are both intended, and not only so, but also those heavenly robes, vrith which the bodies of the Saints shall be clothed in the Day of the Resurrection, which none are able to describe; however, all conclude the Church in that Day shall shine forth so in glory and beauty, that men and angels shaUadmire her. No bride ever appeared in such splendour, or so richly clothed and adorned, as the bride, the Laml/a wife shall, when the Marriage of the Lamb is come.

IV. In a Marriage-Day the bride and bridegroom have a full and perfect eigoyment of each other; and there is nothing in the worid where there is so fiill communication of one creature to another, saith Mr. Burroughs, as there is in that condition of Marriage; so in the Day of the Resuirection. when the Church shall be Married to the Lord Jesus, the godly shall have a full and perfect ei\joyment of him, whom they so dearly love, the Lord Christ m that Day will communicate of himself to his people in such a manner, that it is inconceiveable; whatsoever may delight them, rejoice their hearts, or add to their perfect happiness, he will not withold from them. They have now only the joy and comforts of his Spirit; but then they shall have the joy and comforts of his person. " Where I am, there also shaU my servants be." " I will come again and receive yoo unto myself, that where I am, there ye may be also," John xiv. 3.

V. A Marriage-Day is a joyful Day: so will the Maniage-Day of the Lamb be: '* Let us be glad, and rejoice, and give honour to him; for the Marriage of the Lamb ia eome," Rev. ix. 6, 7. The bridegroom rejoiceth in the bride, and the bride in the bride-groom; '* As the bridegroom rejoiceth over the bride, so shaU thy God rejoice over thee," Isa. bdi. 5.

VI. In a Marriage*day the bridegroom and the bride have very great attendance, and are greatiy honoured: so Christ and the Church shall have great and glorious attendance in the Day of the Resurrection, viz., all the angete of heaven. He shall come in the ^ory of the Father with all the holy angels. The same retinue the one shall have, the other shall have likewise.

Vn. The bride commonly makes great preparation for the Marriage-day to have all things ready; so the godly make all due preparation for tiie appeaiaoce <tf Jesua

3 Q 2

Christ, that they may be accepted of him in that Day : *' The Marriage of the Lamb b come, and hb bride hath made herself ready,'' Rev. xix. 7.

THE KESURRECTION-DAY THE SAINTS' CORONATION-DAY.

*' Henceforth there is laid tip for me a crown of righteousness, which God the righitdui

Judge shall give unto me in that day,^* &c., 2 Tim. iv. )B.

That Day, that is, the Day of the Resurrection, or Day of Christ's coming. Note, The Day of the Resurrection will be the Saints' Coronation day.

PASALLEL8.

L Crowns properly belong to kings, princes, and potentates of the earth, &c. Saints are kings, spiritual kings, *''He hath made us unto our God, kings," &c.. Rev. v. 10.

XC. TSxag^ are wonderfully honoured on their Coronation-Day: so ^hall the Saints in the Day of the Resurrection; the angels of heaven shall honour them, Christ himself will honour them; .nay, Ihey shall be honoured by the Father: " If any man serve me, him will my Father honour," John xii. 26.

m. On a Coronation-Day, some look upon it as their proper work, to set the crown upon the head of the prince who is to be crowned therewith: so in the day of the resur-rectioD, the Lord Jesus will set, as it were, the crown upon the head of his chosen: '* Be thou faithful unto death, and I will give thee a crown of life."

INFEBENGES.

I. LAB6tJB to be fully established in the truth of the Resurrection ; see that no man deceive yon, it is a perilous age, and to confirm doubting Christians in this great principle of the Christian religion, take a few arguments.

1. '' If the dead rise not: then Christ is not risen from the dead. But Christ is risen from the dead. Therefore the dead shall rise," 1 Cor. xv. 16, 20.

2. *' That doctrine that makes preaching vain, is a &lse and pernicious doctrine; but such who deny the Resurrection, make preaching vain. Therefore a fadse and peniicioas doctrine," 1 Cor. xv. 14.

3. '' If the dead rise not; then those who are fallen asleep in Jesus, are perished. But those who are fallen asleep in Christ, are not perished. Therefore the dead shall rise," 1 Cor. XV. 18.

4. '' If the dead rise not; then the godly are of all men most miserable.' But the godly are not of all men most miserable. Therefore the dead shall rise," 1 Cor. xv. 15, 19.

Object. The soul of a child of God at death is happy and with Christ, and shall be for ever, whether the body rise or not; and therefore they are not of all men most miserable, unless the soul be mortal and die with the body, as some affirm.

Answ. The life of the soul, as well as of the body, depends wholly upon Christ's Resurrection ; and if Christ be not risen, we are yet in our sins; and therefore this makes nothing either to prove Saints happy without a Resurrection, or for the mortality of the soul.

5. If the Saints of God in the primitive time, did believe and were well grounded in the truth of the Resurrection \ then the dead shall rise. But the Saints of the primitive time did so believe, and were so established. Ergo. See these Scriptures; *' 1 know he shall rise again, in the Resurrection at the last Day:" ** For as in Adam dl die, even so in Christ sluill all be made alive: but every man in his own order, Christ the first firuits, and afterwards they that are Christ's, at his coming; for the trumpet shall be sounded, and the dead shall be raised," &c. '* For if we believe that Jesus died, and rose again, even so those which are fallen asleep in Jesus, will God bring with him," John xi» 24,1 Cor. XV. 22, 23, and 52, 1 Thess. iv. 14. '' And the sea gave up the dead which were in it, and death and hell delivered up the dead that were in them, and they Were judged every man according to their deedst" Rev. xx. 13.

6. If all the Sainto of God and hdy apostles waited for the redemptMMi df ^ their

J bodies, then tbe dead shall rise. But all the Saints and holy apostles waited for the

\ i«'(!emption of their bodies, Bom. viii. 23. Ergo,

7. If the chief reward of the godly is reserved to the last day, viz., to the Day of the ' Keeunection, then the dead shall be raised. But the chief reward of the godly is

reserved to the last ilay, or Day, of the Resurrection, 2 Tim. iv. 8. Ergo, the dead shall be raised.

8. If the expectation of the godly martyrs shall not be frustrated; then the dead shall be raised. But the expectation of the godly martyrs shall not be frustrated, Heb. xi. 35»

'j ^6, Psal. ix. 18. Ergo, the dead shall be raised.

t 9. If the bodies of the Saints shall.be made like Christ's glorious body, the dead

shall rise. But the bodies of the Saints ahall be made like to Chrut's glorious body, Phil. I ii. 21,1 John iii. 2. Ergo, The dead shall be raised.

/ 10. If the dead at the last day shall be judged, then they shall rise again from the iead.

' But the dead shall at the last day be judged, 2 Cor. v. 10, Bev. xx. 12,13. Ergo, The

dead shall be raised.

11. That doctnne that gives the Scripture, Christ, and his apostles the lie, is a cuzsed and damnable doctrine. But those that deny the Resurrection of the dead, give the Scripture, Christ, and his apostles the lie. Ergo, The Scripture saith, that those that sleep in the dust of the earth, shall awake. Christ saith, all that are in the grave shall hear bu voice, and come forth; and we have showed the apostles do affirm that the dead shall be raised, &c,, Dan. xii. 2, John v. 28.

12. If that which sleepeth in the dust shall rise, then the body shall rise again; for it 19 the body that sleepeth in the dust, but that which sdeeps in the dust shall be raised. Ergo,

Object. It is not the same body. *' Thou sowest not that body that ohall be," &c., 1 Cor. XT. 37.

Answ. If the same numerical body rise not, it will not be a Besuirection, but a new creation ; therefore that which the apostle there intends, is the manner of jthe Jlesurrection, t. «., how the Saints shall be raised. It is not the same in respect of weakness and frailty; " It is sown a natural body, and shall be raised a spiritual body; it is sown in corruption, and shall be raised in incorruption; it is sown in weakness, and shall be raised in power."— Which thing a grain of corn that is sown, teaches.

Quest. Why shall the same body of the dead be raised ?

Answ. 1. Because the same body of Christ was raised that suffered.

2. Because the same body that suftered for Christ, shall be glorified with Christ.

3. Because the same body that sinned, shall be punished; if not the same body that sinned, it might reflect upon the justice and goodness of God to punish an innocent body. Besides, those Scriptures must be fulfilled, which assert the Besnrrection of the body.

INFEBENCES.

I. From hence we may infer that there is a world to come.

II. That death is not ^ hist end of man.

III. Prepare for the Besurrection-Day; think of it when thou liest dow^, and risest up in the morning. Thy lying down to sleep, is a figure of thy lying down in the grave; and thy awaking out of sleep in the morning, is a figure of the Besnrrection.

IV. Think of the Besnrrection in the spring, when thou seest the flowers of the earth bud forth, and spring up; for that is a ^ffnt also of the Resurrection.

THE JUDGMENT-DAY COMPAERD TO AN ASSIZE.

" Ff>r we must aU appear before the Judgment-seai of Christ," 2 Cor. v. 10. '* And I saw a great white throne, and him thai sat on it,'* Rev. xx. 11.

After the resurrection comes the Judgment, the eternal Judgment. Note.—The Judgment-day may fitly be compared to an Ase^e, or general goal-delivery

PABALLELS.

I. There is a judge appointed by the king, or supreme power of the nation or kingdom, where an A^e is to be held, who receives ins comznisuon and acts

by the authority thereof. Jesus Christ is appointed to be the Jndge of quick and dead» by the Father, King of heaven and earth. '' The Father judgeth no man, but hath committed all power to the Son," John v. 22.

U. The judge likely comes to the bench or judgment-seat with the sound of trumpets: Christ will come to the Judgment-seat with the sound of a trumpet. " The trumpet shall sound, and the dead shsJl be raised incorruptible," 1 Cor. xt. 52.

III. There is a known law or laws in a kingdom, by which the judge heareth and deter^ mines all causes. So there is a known law or laws, by which Jesus Christ will judge and determine all causes in the great day, viz., the law of Moses, the law of nature, and the law of Christ, called the book of the Gospel. '* The books shall be opened," Her. zx. 12.

IV. The judge hath many honourable persons that sit on the bench with him. So Jesus Christ will have all the Saints sit with him on the throne of Judgment, who shall assent and consent to whatsoever he shall do in that day. Hence it is said, the saints shall judge the world." He that overcometh will I grant to sit with me in my throne: even as I also overcame and am sat down with my father in his throne," Rev. iii. 21.

y. A Judge at Assizes, after he hath read his commission and given his charge, calls for the prisoners. So Jesus Christ will orderly proceed, and call before him all nations, all the ungodly that ever lived on the earth, shall be arrainged by him, being brought before his judgment-seat.

VI. A Judge having arraigned the prisoner, calls in the witnesses, and then suffers every man to speak what he hath to say for himself. So Jesus Christ will caU in witnesses, and indeed every man's conscience should be more than ten thousand witnesses against him; and all mouths shall be stopped, and every ungodly man shall be found guilty before Christ, Bom. u. 14—16.

Vn. A Judge, after he hath found men guilty, and cast them for theur lives, passeth the sentence. So Jesus Christ at the last day, having found sinners guilty of all the horrid crimes they shall be charged with, will pass the fei^ul sentence, "go ye cursed," Matt xxv.

Vm. A Judge, after the sentence is past, orders the manner, time, and place of execu* tion: 80 Jesus Christ will at the last day, aiter the sentence of condemnation, order the execution of the wicked, and appoint them the place where, and the time how long they shall suffer: the place ^dll be hell, the time will be for ever and ever. See Christ the Judge of an.

THE CELESTIAL PARADISE.

** Fm/y / uy unio ihee, ikU day ^um shaU be with me in ParadiH/* Luke xxiii. 43. ** He woB tdktn up tnto Paradise!* 2 Cor. xii. 2.

'* To him thai overeomeih, wUl I give to eat of the tree of life^ which is in the midst ofihe Paradise of Ood,'* &c., Rev. ii. 7.

Pasadise is taken in the holy Scripture in a two-fold sense.

1. F<Hr the garden of Eden; this is earthly Paradise.

2. For Heaven, the seat or place of glory; this is Celestial Paradise.

Now the earthly Paradise being a figure of Heaven, I shall in the opening of this run the panBel principally with respect to the garden of Eden, and the state of Adam m innocency^

PABALLSLS.

I. Paradi8e,orthegaTdenofEden,wasaplaceofpIea8ure. Soheavenisaphiceofpleasare, n. Paradise was a place created of God, and appointed for man, whiktbe stoodkn the state of innocency. So heaven is created of God, and a{^inted for all those who obtain, through Christ, perfect righteousness, then: primitive glory and innocenqr.

III. Adam in paradise, had all delight, joy, and pleasure his heart should desire, he wanted nothing to make his life sweet and pleasant to him; so the saints in Heaven, have the fullest joy, pleasure, and satisfiiiction imagiaaUe; there is nothing wanttQf they can desire to please and delight them. " Thou inti show me the path of life; in Ikj

|r^ ;^.ice is fulness of joy, and at thy right-hand pleasures for evermore," Psal. xvi. 11, and x.\xvi. 8. They drink of the rivers of God's pleasures. A river abounds with water; so doth heaven, like Paradise, with divine and sacred pleasures.

IV. Adam in paradise knew no sorrow, he had joy without sadness, strength without weakness, health without sickness, light without darkness, life without death; for death had nothing to do with him whOst he stood in his innocency: so in heaven the godly are delivered from every mixture of evil, " God shall wipe away all tears from their eyes, and there shall he no death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are past away," Bev. xxi. 4. Here is joy without sadness, strength without weakness, health without sickness, light without darkness, life without death.

V. Adam in Paradise, before tempted by the devil, knew no sin; he was free, abeo-lutely free from the least stain, he had nbt so much as an evil thought, he was created in the image of God, being perfectly righteous : so in heaven the saints shall be free from sin, perfectly free, not only free from the guilt, filth, pdwer, and punishment of it^ but also from the act of it; they shall not be troubled with one evil thought more, they are without &ult before the throne of God and the Lamb.

VI. Adam in Paradise enjoyed the sweet and blessed presence of God, he conversed, and had glorious acquaintance and communion with him; Grod and man lived then in per* feet peace and friendship, there was no breach, because no sin, and so Grod's face was not hid from him: so in heaven, all the godly enjoy the sweet and sonl-ravishing presence of God, and of Jesus Christ; " Where I am, there shall my servant be," John xii. 26. ''And if I go and prepare a place for you, I will come again, and receive you to myself, that where I am ye may be also," John xiv. d. *' So shall we ever be with ihe Lord," 1 Thess. iv. 17. Saints there have the fruition of God and of Christ, " for we shall see him as he is," 1 John iii. 2; and this is the highest glory man can be raised to, wo shall not only see God and the Lamb, but be filled with the joy and delight of God and Jesus Christ. Heaven from hence is called the joy of the Lord, if the perfect enjoyment and participation of the glorious Trinity, or fulness of it, so &r as it is capable of communication, can delight and fill the soul with joy and happiness, the godly in heaven shall have it; God's face will never be hid from his children any more, there wHi be no more a breach between the soul and its Saviour.

Vn. Adam in Paradise had the tree of life, and liberty, before he sinned, to eat of the tree of life : so in this Paradise of God, we read of the tree of life, which, as some understand, is Jesus Christ; " And to him that overcometh, will I give to eat of the tree of life, which is in the midst of the Paradise of God," Bev. ii. 7, which doubtless signifies the glorious participation of the Ufe, fulness, and transcendent sweetness of the Lord Jesus, and of the continuance of the life of the saints, in its fiill strength, vigour, and glory to eteniity,.>

VIII. Adam in Paradise had great knowledge, both of God, and the nature of all creatures ; God brought all the creatures to Adam, to see what he would call them, and whatsoever Adam called each living soul, that was the name thereof. Gen. ii. 19. The naming of the creatures, saith Ainsworth, was a sign of sovereignty; it also manifested Adam's wisdom, in naming things presently, according to their natures: as the Hebrew names, by which he called them, do declare : so the saints in heaven shall be perfect in knowledge, they shall know as they are known, they shall know all the patriarchs, prophets, apostles, and all the saints that ever lived, by name, which we may gather by that knowledge, Peter, James, and John, had of Moses and Ehas, in the trans^uration of Christ in the mount, which was a figure in heaven.

DISPABITT.

I. Adam's pleasure and delight in Paradise was much of it earthly: but the saints' pleasure and delight in the Celestial Paradise will be heavenly.

II. Adam in Paradise was troubled with a tempting devil: but the saints in the Celestial Paradise shall not be troubled any more with a tempting devil, for he shall be shut up in chains of eternal darkness, to be tormented for ever.

III. Adam soon lost his earthly Paradise, by sin, and was turned out of all: but those who were accounted worthy to obtain this heavenly Paradise, shall never lose it, nor be turned out of it, but continue in it for ever and ever, even to the days of eternity.

• >s

HEAVEN A CROWN OP LIFE.

•* Mmuseforth ii laid vpfor me a Croum of righteoimm,'' 2 Tim. iv. 8. «< And IwiUgwe thee a Crown of Ufe," Rev. ii. 10.

** He shaU receive the Croum of life, which the Lord halh promiicd to them that love him, iames L 12.

r

Thb reward of the godly in heayen is^called a Crown, a Crown of life, a Crown of righte-CBBieiB^ Ae.

^ ' PABALLBLS.

r • • .

L A.Ciown denotes a^y beantifnl pleasing oma^ient, or profitable thing; henoe a crown ia potior to adotn, and bl^sa with good things, and so to make joyfol; the saints in heayen shall be beantifol and very gloxions, they shaU sparkle, and shine forth like the son, in the kingdom of their Father, plenfcifiilly ezyoy and possess true blessedness, Prov. iv. 9, and xm 6, PnL Tiii 5, and eiiL 4.

IL A Crown is a sign of akingdomand dominion, saith Ainsworth: th eglorified saints Bi bULimk shalL poieess a kingdom, and shall be as kings and princes for e?ar and ever. *' Hearkfan»my beloyed brethren, hath not God chosen the poor of this world rich in iaith, aoihttrs of the, (or that)^ kingdom, which he hath promised them that love him?" Jam. ii. 5.

HL A Grown denoteajaiso victory; Christ warring against his enemies, and overcpmix^ then, hathon kiB head many Crowns^ or diadems: so ^e saints being crowned, signifieth that perfect conqnest Uiey have, through Christ, obtained, over sin, Satan, death and hell, Ac.

VL A Crown signifieth g^ory, honoor, and external grandeur: the glorified saints shall be *h(Mioiired» and aiqMar ia eternal gnmdeur» as kings who have th^

V. Aa there is nothing more ri<^, glorious, desirable, nor esteemed among men, above a Crown, or kingdom: so the Holy Spirit in setting forth the reward, and everlasting glory of the saints in Heaven, compares it to these things. Butalas! there is no earthly £ing, how^^deadent and glorioua soever, can sufficiently set oat the state of the saints after death, or tiie i^iy of Heaven. ., For pleasure, it is called paradise; for riches and hononr, it ia called a Crown and a kingdom, A Crown of Life, denoting that saints in laying down their lives for Christ, shall not be at all losers thereby, but only exchange it for a better; a short momentary Life, for an everlasting life, a life of joy, for a Life of sorrow; a Life of perfect fireedom, for a life attended with manifold temptations.

niSPABZTT.

I. .Other Crowns^ I mean earthly Crowns^ are corruptible: this Crown is inoonuptible.

II. Other Crowns are attended with many sorrows, troubles, and perplexities, &c. ButithJa Crown is attended with no such thing, for the condition of the heirs of this never* fading Crown will be so joyful, that look outwardly, there is joy in the society, Heb. xii. 22 ; if inwardly, there is joy in their own felicity, 1 Cor. ii. 9. Look forward, there is joy in die eternity of it, 1 Pet. v. 10. So that on every side they shall be even svrallowed up

• of joy, Isa. zxv. 10. 01 the transcendency of that paradise of pleasure I where is joy without heaviness or interruption; peace without perturbation; blessedness without misery; light without darkness; health without sickness; beauty without blemish; abundance without want; ease without labour; satiety without loathing; liberty without restraint; security without fear; glory without ignominy; knowledge without ignorance; eyes without tears; hearts without sorrow; souls without sin: where ^hall be no evil heard of to

. affiright them, nor good wanting to cheer and comfort them; they shall have what good they desire, and desire nothing but what is good; their promises shall end in performances; fittdi in si^t and dear viskm; hope in firmtion and possession: yea, time itself shall be flWftOowQd up in eternity.

To sum up all in a few words, there is no joy here comparable to that in heaven; all our mirth here» to that is but pensiyeness; all our pleasures here, to that is but heaviness; all our sweetness here, to that is but bitterness; even Solomon in all his glory and royalty, to that was but as a spark in the chimney, to the sun in the firmament; yea, how little, how nothing are the poor and- temporary enjoyments of this Life, to those that the heirs of promise ^all eigoy in the Life that is to come ?

ILL Other Crowns fade away, the prince is in a moment gone ^m that, or that is gone from him: but this Crown abideth. " It is incorruptible, and undefiled, and fadeth not away, reserved in heaven for you,*' &c., 1 Pet. i. 4.

lY. Other Crowns are gotten many times by usurpation: but the saints shall have the Crown in a just and righteous way; it is a Crown of righteousness, of which saints are true and lawful heirs; this Crown is purchai^ed for them by Christ, and given to thetn by the free donation of the Father; besides they are bom heirs to it by the Spirit '* If children, then heirs, heirs of God, and joint-heirs with Christ," &c., Koui. viii. 17.

ZMFEBENCE8.

I. We may in&r from hence, that God's children are not such fools, as they are accounted by the ungodly world; they have made a good choice, in perferring heaven above earth. What is the gloiy of this world to the world to come ? Yea, paradise, or the Garden of Eden, was but a wilderness compared with this paradise. And indeed, if the gates of the city be of pearl, and the streets of gold, what then are the inner rooms, and lodging chambers of the great Monarch of heaven and earth, at whose right-hand are pleasures for evermore ?

n. Let not the Saints grow weary, nor faint in their minds, when heirs of a Crown of glory that fadeth not away; methinks they may be contented to undergo some troubles in this life, since by suffering these things for Christ's sake, they shall be Crowned with glory, honour, and everlasting life; " They shall receive the Crown of life," &c.. Jam. i. 12.

HELL A FURNACE OF FIRE; THE PLACE OF THE

DAMNED.

*' And shaU ceuA them into a Fumaee of^ire^ ^^^ '^^ ^ wailing and gnashing qf teeth,'*

Matt. xili. 42.

Wsar^now drawii^g towai4a a coi^chisioi); it rem^uns c^nly, thaf we speaJli: 8omethio|g concerning Hell» which is^a Place prepared tor the Damned, the torpaent of whom is set forth by Ffre, by a Furnace of Fire, and by utter darkness. It hath been a iohg and ancient controversy, whether Fire here is to be taken properly or figuratively ? I shall not 'ttn4e(Ftake.to diotermiae, whether it be real fire or not: doubtless the torment pf the wicked will be worie^^haniiis to be qast into any Furnace of elementary Fire. The school* men affirm, that the least torture in Hell, exceeds the greatest that can be devised by all the men on earth; even so the least joy of heaven, surpasseth the greatest comforts of this world, &c, ThjB^is scarce any pain here on earth, butthere is some hope of ease, mitigation, or intermissipfi; but in Hell, their tormentsare easeless^ endless, remediless, and they themselves left hopless,.helpless, and pitiless. , However, we will run a parallel between' a Furnace of Fire and the Place of the Damned; for in some things there is a fit resemblance.

PARALLELS.

I A Funiaoe of Fire, bath been pircipa^ed as a Plaqo o{ torment; t)i^ Hing of Babylon caused H Funiaoe to. be; heated e^ioMing hot, ai)d M# w^o^oeve^ would ^ot bov^ down to his golden image should be cast into it: Hell is a place of torment prepared for all wicked and ungodly men, wha live and die in their sii^s, Rev. ^i,..9^, , ,

IL A Furnace of Fire, that is heated exceeding hot, is yery terrible <^i4. amazing to him, who Ibr^ his wicked deeds is told he must be cast the^-ein:, s<x Hell is a very terrible and amazing thing, to think upon; how lamentaMe is the thoughts of it to a guilty sinner, that is a/wakened, that sees no remedy, but thither he must go!

III. What torment can be greater than to be cast into a burning Fiery Furnace ? so what torments can be greater than the torments of Hell ?

DISPABITT.

I. A Fiery Furnace though terrible and pamfol, yet it pats an end to the lives of those that are thrown into it, and the hotter it is, the sooner it dispatcheth them out of their pain; but the torments of Hell put no end to the tortured, neither can the Damned die, but have an ever-dying life, and an everlasting death; it is a death which hath no deaths " The worm dieth not."

II. The torment of a Fiery Furnace can reach but the outward man, it cannot destroy the soul: but the torments of Hell reach to the very soul, called the perdition or destruction of ungodly men, both of soul and body.

III. The hottest Furnace in the world may abate its heat for want of fuel, and at length be wholly extinguished; however its terrors and pains are but short and momentary: but the tormenting Fire of Hell never abates its heat, nor ever goeth out, therefore called everlasting Fire; now to add eternity to extremity, and then you will perceive Hell to be Hell indeed.

IV. Other Fire may be quenched: but the Fire of God's wrath, or Hell Fire, shall never be quenched, ui supra.

INFEBBNCE8.

That as there is no greater cause of magnifying Christ, than for redemption-mercy, and so of joy unspeakable, and full of glory: so there is no greater cause of sorrow, and intolerable misery, than to live and die in sin, and so to be cast both body and soul into Hell Fire. 0! what an alarm may those two Scriptures among many sound in the ears of wicked and ungodly men, '* Be not deceived, neither fornicators, nor idolaters, nor adulterers, not effeminate, nor abusers of themselves with mankind, nor theives, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit, the kingdom of God," 1 Cor. vi. 9,10. But whither then must they go ? See Rev. xxi. 8, '* But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which bumeth with Fire and brimstone^ which is the second death."

HELL UTTER DARKNESS.

'*—ShaU he casi inio uUer darkness^' Matt. viii. 12.

"— To whom U reserved the hlackness of Darkness for ever" Jude 13.

As the torment and misery of the ungodly is set forth by a furnace of fire: so it is also by Darkness, Utter Darkness, and blackness of Darkness, as the word Zo^ signifieth.

PAKALLELS.

I. God sometimes hath brought Darkness upon a people, as a great judgment, for sin and rebellion against him: so God in just judgment wiU cast the wicked into Darkness, into a burning furuace of fire, but such fire as shall have no light, therefore called Utter Darkness.

II. Where there is Darkness, either by want of light, or want of sight to see the light, there cannot be any comfortable enjoyment of any visible object, that might afford them satis&ction and content, as it doth those that e^joy the light; so to be cast into Darkness, nay Utter Darkness, not only such Darkness that is a deprivation of light, or occasioned by want of sight, but a Darlmess of terror and torment, reserved for wicked and ungodly men, called the blackness of Darkness; for as the glory of heaven shall abound beyond all comparison with ^orious light, called the inheritance of the Saints in light, Col. i. 12, 80 the horrors and tenors of HeU will consist in that abounding Darkness, beyond all comparison.

III. As to be shut up in spiritual Darkness, is a separation from God, as to his |Nre-sence in a way of grace; so to be shut up in the thickness and blackness of the Darkness of Hell, is an eternal separation from God, and the enjoyment of him for ever: when once he shall say, *' Depart from me," there is a separation from all Joy and fai^piness; *' ye cursed," there is a black and direfiil excommunication; '* into fire," there is the extremity of pain; *' everlasting," there is a perpetuity of the punishment; '* pre*

pared for the dtril and his angels," there are the infernal tormenting, and tormented company. And to increase the horror and amazement of the damned, tUs fire shall not only torment them, not give them any light, hut they shall he cast out into Utter Darkness where shall be weeping and gnashing of teeth.

DISPARITY.

I. When God hrings Darkness upon a land, as he did upon Egypt, as a judgment it hath been but for a while, a certain time, and after there hath been light again; but those that shall be cast out into the Darkness of the pit of Hell, shall never see light more, neither spiritual, natural, nor artificial. As there will be no need of the sun nor stars in heaven; a» the damned shall not have any benefit thereby, whatever their needs and necessities are.

U. Men may be in Darkness spiritually, and they may be enlightened and saved through grace, but to be cast out into the dark and dismal gulf of Hell, it totally and everlastingly deprives of any use of means, for enlightening any more for ever. Gospel light shines not at all in that dark and dismal r^on, because they hated the light thereof in this world, they must now be cast into Utter Darkness in the world to come.

HI. Men may be in Darkness, and yet eiyoy many other comforts, though they be de« prived of light; but the damned in Hell are not only in black and thick Darkness, but are also deprived of any other comfort. As they see nothing but Darkaess, so they hear nothing but dismal screeches, and amazing dreadful cries, and gnashing of teeth.

IV. Men may be naturally blind, or shut up in a dark dungeon, and yet may have much of the presence of God with them; but the damned that are in the Blackness of Darkness, that is, the darkness of Hell, shall utterly be deprived of the comfortable presence of God; as they said to God, depart from us; so are they separated with a " depart ye from me, ye cursed, into everhisting fire, or, into the Blackness of Darkness for ever."

INFEBENOES.

I. How might this awaken sinners, and be a means to turn them from spiritual Darkness to light; and from Satan, the prince of darkness, to God; 0! that these closing, direful, and »nnkaang lines, might turn many to righteousness, to believe, repent, and obey the Go^)el, before Sie Lord Jesus come in flaming fire, rendering vengeance upon all that, know not God nor obey the Gospel.

n. How just will the condemnation of such rebellious sinners be, who will neither be drawn by the tenders of mercy and salvation to Jesus Christ, and of an enjoyment of heaven through him, nor be deterred from their sinful course, by all the threatened judgments, nay, though it extend to Hell itself, to the fire of Hell, to the Blackness of darkness for ever I Oh 1 were there not eternity written upon the gate of the broad-way, that leads to destruction, the damned might have some hope, though it were not till hundreds of thousands of millions of years were expired; but, 0 Sinners! when once this dark dismal dungeon hath shut its mouth upon you, and you come with the devil and his angels to lie therein, you can never come out more, never see light more, never have ease from ii^tolerable torment more; no &ther, husband, wife, &c., can come to light so much as a candle, or dip the tip of a finger in water to cool your tongue I

ni. Let the redeemed of the Lord rejpice and magntfy the God of their salvation, who hath given them good hope through grace, that they are delivered from wrath to come by being <»lled out of spiritual Darkness into Christ's marvellous light, and by him have escaped that dreadful doom, of being cast into Utter Darkness^

MOSES'S VEIL REMOVED;

om

TYPES OE THE OLD TESTAMENT EXPLAINED.

ADAM A TYPE OF CHRIST.

" Death reigned from Adam to Moses, even over them that had not sinned, after the esmiU-tude of Adam's transgression, who is the figure of him that was to come" Eom. T. 14

PABALLEL8.

I. Adam had no &tlier bat God; so Christ likewise had no &ther but God. Thejr were both in an especial manner ccdled the sons of God; the one by creation, the other by eternal generation.

II. Adam was made heir of the world: Christ is heir of all things, not only of this world, but of that which is to come.

ni. Adam was a common or pablic person, representing all his seed, or natural offspring ; hence his sin is changed upon his whole posterity; ** By Adam's sin were many made sinners,'' &c., Horn. v. 12,14. Christ the second Adam, is a eMftVuon or public person, representing all his true seed, or spiritual of^ring: so that as Adam's sin was imputed to all his children, so is Christ's righteousness imputed to all his children, through fiuth, Rom. y. 19.

The first Adam merited death for his seed; the seoond Adam merited life for Us seed.

NOAH A TYPE OP CHRIST.

PABALLELB.

I. ItoAH was a saviour, nay, in a good sense, the saviour of the world; for it was through him, and by his means and righteousness, there was a seed preserved from the Flood, &c. Christ is a Saviour, the great Saviour, the only Saviour of the world; hence called Jesus.

U. Noah was a preacher of righteousness, and invited sinners to repentance: Christ was a Preacher of righteousness, and came on purpose to call sinners to repentance. Noah's ministry was despised by the ungodly: so was the preaching and ministry of Jesus Christ, by the unbelieving Jews, and others: those that refused and rebelled against Noah, and his ministry, were destroyed by wat^ ; and those that refuse and rebel against Christ, shall be destroyed by fire.

III. Noah built an ark; so Christ builds his Church. Noah built the ark according to the commandment of God; so Christ in building his Church, did eveiy thing according to the commandment received from his Father. 3. Noah took many trees to build the ark: so Christ takes many believers, called trees of righteousness, to build his Church.

lY. Some clean, and some unclean beasts were received into Noah's ark; so some holy and sanctified persons, and some unsanctified ones, are received into Christ's Church, though not Iqf Christ* a appointment.

y. All that were not received in the ark, perished. So all Who get not spiritually by faith into Jesus Christ, or are not true members of the visible or invisible Church, shall be damned and perish eternally.

VI. Noah's ark was tossed upon the rough waves, and yet Was preserved; so the Church of Christ is tossed upon the rough waves of a tempestuous world, and yet preserved.

VU. Noah was the great repaurer of the world; from him descended all the inhabitants of the earth; Christ is the great and glorious Bepairer of the world, and from him proceed all the inhabitants of heaven.

YUI. Noah sent a dove out of the ark, to see Whether or no the waters were abated, who returned with an olive-branch in her mouth ; so Christ sends forth the Spirit, called a Dove, or, in the likeness of a dove, who brings tidings to believing souls, that the wrath of God is appeased, &c.

MELCHISEDEC A TXPE OF CHRIST. " Made like unio the Son of Ood," Ac, Heb. vii. 3.

PABALLEtd.

I. The notation of his name Melchisedec, signiQeth king of righteousness; Christ Jesus is the only King of righteousness.

II. In his office he was a Tipe of Christ; (1.) He was king of.Salem—^king of peace; so Christ Was called *' the Prince of peace," not only a peaceable Prince, but Prince of peace, one that commands peace at his pleasure in the world, in the Church» and in the souls of men, Isa. iz. 6. (2.) Christ is not only Prince of the world, but peculiarly Prince of Salem, Prince of Jerusalem, viz., the true Church of God. (3.) Mel* chisedec was not only a king, but also a prince, yea, a priest of the Most High God; so Christ is both King and priest.

III. Melchisedec was a Type of Christ in his original; " Without father, without mother, without descent, having neither beginning of days, nor end of life," Heb. vii. 3 ; that is, there is no mention of these things concerning him in the holy Scripture; we have not his genealogy, or story of his life; though none doubt, but he had both father and mother, and descent, &c, ; but God on purpose would have all these con* cealed, that he might be a more express Type of Christ, who was truly without fatheri in respect of his manhood, or human nature; and without mother, in respect of his God« head; " And who can declare his generation ?" &c., Isa. liii. 8.

IV. Melchisedec blessed Abraham, and doubtless the lesser is blessed of the greater; he was a most eminent and renowned person. Some do conclude he was the patriarch Shem, who was without beginning of days, in respect of the world after the flood, and without end of days in respect of the world before the flood; but since God hath concealed who he was, let us be satisfied. But in this, doubtless, he was a Type of Christ, who is greater than all that went before him, great in power, office, and sovereignty, and is sent to bless his people; it is he alone that blessed all the true seed, and heirs of promise.

y. Melchisedec was a priest, not alter the order of Aaron; he was not anointed witb material oil, nor received his Priesthood from any other, but only so declared by the mouth of God. His Priesthood passed not to other men ; for as he received it from hone, so hs passed it not to any other; nor did any, as we read of, succeed him ; so Christ received his Priesthood from none but Grod himself, and was not anointed with material oil, bu( with the oil of gladness only; and as he received his Priesthood from none, so he passetk it not to any other; he haUi none that can succeed him, but abideth a Priest for ever wi his own person in heaven.

ABRAHAM A TYPE OF CHRIST.

PABALLBL8.

I. Abuam, and Abraham, signify an high father^ and a father of a multitude ; so is Christ an high and heavenly F^er, called the everlasting Father, Father of all the fjButhfiil, &c.

II. To Abraham, and to his seed was the promise made; so to Christ and to his true seed, is the promise made.

III. Abraham was king, priest, and prophet in his own fieunily; so is Jesus Christ in his Church.

IV. Abraham put Hagar and Ishmael out of his house; so Jesus Christ cast out the legal covenant, and fleshly seed, out of his Church; Hagar being a figure of ti^e one, and Ishmael of the other, Gal. iv.

v. Abraham is called the heir of the world; Jesus Christ is so most properly and truly. Bom. iy. 13.

ISAAC A TYPE OP CHRIST.

PABALLKL8.

1. IsAAG was the son of Abraham, the father of the fEuthfiil, a promised seed long before he was born; and so strange was his birth, that though he was bom by the strength of nature, yet of Sarah's dead womb, when it ceased to be with her as with other child-bearing women ; insomuch, that when the angel foretold it to her, she thought it impossible. Gen. xviii. 12. So Jesus Christ is often called the son of Abraham, yet the only-begotten Son of God by nature, who is the Father of all that are taught, and can Say in truth, " Our Father," &c., the only true promised Seed, who was long prophesied of, and expected by all believers; bom and incarnate by the strange and wonderful power of the Holy Ghost, in the womb of the blessed Tirgin, yea, in such miraculous manner that when it was foretold her by the angel, she thought it impossible, Luke i. 34.

U. Isaac was mocked, and basely abused by Ishmael, the fleshy seed; so was Jesus Christ by the Jews, who were the children of the bond-woman.

III. Isaac was led as a lamb to the slaughter; so was Jesus Christ. Though in this there was a great disparity \ the one was spared, namely, Isaac; but Jesus Christ was sacrificed.

IY. Isaac was offered, as it Were, and three days dead in his Other's mind and purpose, yet died not; but his father received him as from the dead; so Jesus Christ offered, but in respect of his Divinity, died not; and though his humanity lay dead three days in the heart of the earth, yet ic revived again; so both were, saith Dr. Taylor, delivered from death the third day ; wherein the apostle plainly makes him a Type, Heb, xi. 19. ** From whence he received him, as in a figure. Type, or resembUnce," &c.

y. Isaac, as the learned observe, was a Type of Christ in his marriage. (1.) He married one of his own kindred ; so the spouse of Christ is of the same flesh which he himself assumed. (2.) She was wooed by his fiither's servant; so is the spouse of Christ by his faithful ministers. (3.) Rebekah resolved to forsake all her fifiends, and her father's house, to become Isaac's wife ; so believers forsake all in affection, and actually when called thereunto, for the sake of Jesus Christ. (4.) She was decked with jewels, trimmed, and rarely adorned, when she came to meet Isaac; so the spouse, the Lamb's wife, shall be richly decked, and gloriously adorned, to meet Jesus Christ, when he comes " in the glory of the Father, to receive her to himself," Rev. xix. 7. (5.) She came to meet Isaac; so shall the saints meet Jesus Christ in the air at the last day, 1 Thess. iv. 17.

JACOB A TYPE OF CHRIST.

PABALLEL8.

I. Jacob was a supplanter, as his name signifies; he supplanted Esau; so Jesus Christ supplanted, as Guild observes, sin and Satan, &c.

II. Jacob was hated and pesecuted by Esau; so was Christ by Satan, and his emissaries. In his great afflictions he saw an angel of God ascending and descending upon him; so Christ, i^r his temptations in the wilderness, and also when he was in his bloody agony, was comforted by the angels of God; they administered unto him.

HI. Jacob endured great hardship for Rachel, whom he dearly loved; so Jesus Christ endured many years' sorrow and trouble for his Church, whom he loved so dearly, that he laid down his life for her sake.

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BOOK ir.1 OB TTP^a VX^tAXHBh. 975

IV. Jacob was called a prince with God; he wrestled loug, and at last was comforted ; so Christ is a mighty Prince, and prevailed also, " being heard, in that he feared," Heb. v. 7.

JACOB'S LADDER A TYPE OP CHRIST. Gen. ixviu.

PABALLEL8.

I. Jacob's Ladder, which he saw in a vision, stood upon the earth, but the top reached to heaven: so Christ, although he was humbled in shape of sinful flesh, to the earth, as it were; yet he was the Most High God, reaching so to heaven.

II. The angels went up and down by it; so we ascend up to God by Jesus Christ) and God descends, as it were, by him also down to us.

in. The Lord stood above it, and made promises of Canaan to Jacob: so God in Christ, and through him, hath made all promises of heaven, and ratified them to us.

IV. In the place which was called the house of God, and gate of heaven, was the Ladder seen. Gen. xxviii. 19. So in Christ's Church, the true house of God, we got a clear and full sight of Christ.

JOSEPH A TYPE OF CHRIST.

PABALLELS.

I. Joseph, signifies increasing; he was the first-bom of Rachel, and Jacob's beloved son; so Christ, in his human nature, in the days of his flesh, grew, and increased in strength, and in &vour with God and man; and so also there shall be of his kingdom and glory in the world, who is the beloved of his Father.

II. Joseph was very beautiful, and also excelled all his brethren in true virtue, Gen. xxxvii. 3. So Jesus Christ is more beautiful than the children of men; he was full of grace and truth.

III. Joseph was a man of great wisdom, able to expound deep secrets, &c. In Jesus Christ are hid all the treasures of wisdom and knowledge. Who is therefore called the great Counsellor, and is that blessed Lamb, who hath prevailed to open the books, and loose the seals thereof; he hath the Spirit without measure, and thereby opens all the deep mysteries of God, that lay hid from ages and generations, &c,

IV. He is called a fruitful bough whose branches run upon the wall, because out of him branched two tribes, Ephraim and Manasseh, Gen. xlix. 22. Therein, saith Dr. Taylor, he was a Type of Christ, who is not only a fruitful bough, and called the branch, &c., but also a Root, from whom all the tribes of God branch out, and flourish. And whereas those trees are withered, Christ [shall see his seed, and prolong his days, and they shall abide to eternity.

V. Joseph was a Type of Christ in his actions. (1.) He was sent by his father, to visit his brethren in the wilderness, who evilly treated him there; so Jesus Christ came to visit his poor people, who were wandering in the wilderness of this world; and when he came hither, was evilly treated by his own brethren, the Jews, who conspired to take away his life; like as Joseph's brethren sought to deal by him. (2.) Joseph fed his brethren, and all his fiither's house; so Jesus Christ feeds the Church of God. (3.) Joseph being innocent, yet suffered many hard things: so did Christ. (4.) He did all the good he could for his brethren, who had ill deserved it from his hands: so did Jesus Christ deal by poor sinners, who had abused him, and still daily do, (5.) He taught his brethren the great duty of brotherly love; '* See that ye fall not out by the way." So Jesus Christ, above all lessons, commends to us the new commandment of love, &c.

VI. Joseph was a Type of Christ, not only in the actions of his life, and in respect of those things he suffered, and cruel temptations he met with, &c., but also in Ids advancement, and great preferment; he by being abased was raised to honour; so was Jesus Christ. Joseph was made a mighty Lord, and was next to Pharaoh; so is Christ advanced in power and glory next to God himself. Every man was to bow to Joseph, Gen. xli. 4f. So every one is required to bow the knee to Jesus Christ, PhiL ii. 10. All were to go to Joseph, they were to depend upon his word. '* Go to Joseph,'' saith Pharoah, << and what he saith to you, do ye," G«n. xlL 55. So God the Father hath

given Christ a name above every name; Acts iit. 22, 23. And whatsoever any sinner or believer wants, the Father commands t)iem to go to Jesus, and to hear him in every thing that he shall say unto them. '* This is my beloved Son, in whom I am well pleased ; hear ye him," Matt. iii. 17.

MOSES A TYPE OF CHBIST.

I. Moses was a Type of Christ in his person: (1.) He was of mean parents and birth: so Was Christ in respect of his flesh, or human nature, of a poor decayed and dried stock, being born of a poor virgin. (2.) Moses was no sooner bom, but he was exposed to the wraUi of Pharaoh, king of Egypt, who sought to put him to death: so Christ in his infancy was sought by kLog Herod to be slain; but both by Grod's extraordinary providence were delivered. (3.) Moses was of a meek and sweet disposition, above all that dwelt upon the earth, yet full of zeal and indignation against sin; so Chrbt was a pattern of meekness and humility. *' Learn of me," &c.. Matt xi. 28, 29.

U. Moses in his office and function was a Type of Christ. (1.) He was appointed by Qod, and sent to deliver Israel out of Pharaoh's cruel bondage: so Jesus Christ was appointed and sent to deliver all the Israel of God from the cruel bondage of Satan, and heavy oppression and burden of sin. (2.) Moses was sent to lead Israel towards Canaan; so Jesus Christ leads us to heaven, the anti-type of Canaan. But in this there is a disparity ; Moses led Israel but unto the sight of the promised land; but Jesus Christ leads us quite into heaven, or the land of promise. (3.) Moses was learned in all the learning of Egypt; Christ was learned to admiration; his enemies cried out, from whence hath he all this learning ? (4) Moses gave the law, having flrst received it from the hand of Qod; so Jesus Christ hath given us the law of the Qospel, as he received it from his Father. (5.) Moses was mediator of the first covenant, and as so considered, was both King, Priest, and Prophet; Jesus Christ is Mediator of the second covenant, and as so, also both King, Priest, and Prophet. (6.) Moses wrought many mighty miracles in Egypt, at the Ked Sea, and in the wildemess, to confirm the law, and to show Israel that he was really sent of God ; so Jesus Christ wrought many strange and wonderful miracles by sea and land, in towns and deserts, to manifest his glory, to ^ow he was sent of God, and to confirm his doctrine, (7.) Moses instituted the passover; so Christ, the true Moses, instituted the Supper.

III. Moses in his faithfulness was a type of Christ; he was faithful as a servant; he did all things exactly according to the pattern showed Urn in the mount; so Christ in aU things was iaithfiil as a Son, Heb. iii. 5, 6.

IV. Moses being to deliver the law, fasted forty days and nights in the mountainalone ; Christ being to preach the Gospel, &sted so long in the wildemess.

V. He was a Type of Christ in many particular actions of his life; (I.) Moses married an Ethiopian, a stranger, a black; so Christ espoused the Gentiles, who were strangers to God, and, by reason of sin, as black as hell could make them. (2.) Moses sweetened the bitter waters of Marah. by a tree cast into it; so Christ sweetens all our afflictions by the means of his cross. (3.) Moses led Israel through the Red sea; Christ leads his Church through a sea of tribulation. (4.) As Moses was transfigured on mount Smai, and seemed so glorious, that the children of Israel could not behold his face; so Jesus Christ also was transfigured in mount Tabor, so as his disciples were amazed, and wist not what they said.

JOSHUA A TYPE OP CHRIST.

PARALLELS.

I. Joshua, or Jesus, he was a Saviour, as his name signifies ; he saved Israel from temporal and external enemies and calamities; so Christ saves us from all spiritual and inter-nal enemies and miseries, as well he will from all external. ^ J

II. Joshua led Israel quite into Canaan, not only unto the sight of it, bat into it, ao ^

Christ leads us, as we said before, into heaven. What Moses could not do, JoahuA

did do upon this account; so what the law could not do, being weak tkiioqi^ the fleah Christ, our Joshua, hath done.

III. Joshua was a migh^ conquexor ; so is Christ. Joshua overcame and utterly destroyed many kings, that so he might give Israel the peaceable possession of the land of Canaan: so Jesus Christ overcame, and totally vanquished divers mighty kings, and ene* mies of our souls, that so he might give us a certain assurance of the eternal inheritance, viz., (I.) Satan, the great king of the bottomless-pit. (2.) Sin, who, like a cruel and merciless king and tyrant, reigned over all the children of men. (8.) Death, the king of terrors, &c.

IV. All the good promises God made to Israel, were fulfilled by the hauda of Joshua; so all the gracious promises of God to his elect, were fulfilled in and by Jesus Christ.

y. Joshua saved Bahab's house, that had the red cord hung out at the window: so Jesus Christ saves all poor penitent sinners, that express fsith in his blood.

YI. He accepted also the Gibeonities, who humbly entreated peace of him;. so doth Christ all sincere converts, who wisely seek to him for merey.

SAMSON A TYPE OF CHRIST.

PABALLXL8.

I. Samsom^s nativity was foretcdd by aa an^el of God: so was the eonoiptiaa end nattnty of Jesus Christ foretold by an angd. (2.) Samson was sanctified from lihe womb: so was Christ much more.

II. Samson in re^wct of his great strengdi, as someoonceire, was a ^fpo of Christ.

III. He conqaered a. stout lion in the dewrt, hand to hand, aa it were: so Ckonst over* came the roaring lion, the devil, in the wildemeiB, and made him fly,

IV. He slew many of God's enemies by his death: so Jesus Chriit by death' overeaflM sin, Satan, hell, and the grave.

DAVID A TYPE OP CHRIST.

" As all the kmgs of Israel were express Types of Jesus Christ, the head of hb kingdom and of all the people of God, Ac. So were tiiere two of them, that were more manifest figures of him than all the rest; I mean, David and Solomon, of both which we shall en-qmre wherein the resemblance consisteth. David was so special a Type of the Lord Jesus, as scarce is any thing noted of Christ, but some shadow of it miffht be observed in David, some of which we sbdl briefly touch upon in the Mowing pataUehu'* Dr. Taylor.

PABALLEL8.

L For his person; David, the Son of Jesse: Christ, the true Bod out of the stock of Jesse. Both of obscure and low parentage, both out of <fary and despicable rootft, Isa^xL 1.

n. David was a king of Israel, andhad his kingdom raued out of humility: dniitisa King, King of saints, and King of nations; and yet at first his kingdom was small, and rose by degrees, much after the manner as David's did, whose kingdom was the figure of it

ni. David was a man after God's own heart, save in thacaae of Uriah; Clvistmnch more a man after God's own heart, a man without spot. Christ is often called Demi, " My servant David shall be the Prince among them," Ezek. xzxiv. 24. " They shall serve the Lord their Grod, and David their King, whom I will raise up unto them»" Jer. xxz. 9. " They shall seek the Lord their God, and David their King," Hos. ifl. 5u 2ik)t the typical David long before dead, but the Messiah, the true David, the bebved ot God*

lY. David was made the head of nations, as he himself speaketh, " Then hast made me the head of nations," &c. Which was not so fully true in the Type aa in. the Antitype ; he spake it figuratively of Jesus Christ; for literally David was king but of one

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Iktie corner in Jndea; but Christ, the trae David, hath, and ^U have his dominions from sea to sea, and from the river to the ends of the earth. • V. David was a prophet as well as a King; so is Jesus Christ.

VI. David, was anointed about the thirtieth year of his life; so Christ, the true David, was baptized, and then anointed by the Holy Spirit, being about the thirtieth year of his age.

VII. David in his wars had many poor men that followed him, such as were in debt, &c. ; 80 Jesus Christ, the true David, had many poor men who followed him, and became his disciples, who were heavy laden under the burden of sin, which is called a debt.

VIII. David had several brave men with him, who were called his worthies; so had Christ, the true David, his twelve apostles, who were most valiant and noble champions for the truth, besides the seventy disciples.

' IX. David had many open, and some secret enemies as Doeg, Ahithophel, &c. His own sonalso rose up in rebellion against him: so Jesus Christ had, and still hath, many open and secret enemies. The Jews, who were called his own people, plotted against him; nay, and one of his own disciples, that ate bread with him, lifted up the heel against him, and at last treacherously betrayed him with a kiss.

X. David was a type of Christ in his kingdom. I. In respect of the entrance. 2. In respect of the administration. 3. Of continuation, &c.

1. David entered not without strong opposition, much contempt and disdain: so Jesus Christ was vilified : *' The stone whidi the builders refused, is become the head stone of the comer," Acts iv. 11. No man was more despised of Saul's courtiers, than David, who was thought fieur enough from the kingdom: so no man could be more slighted and rejected, than Ohtist was by the scribes, Pharisees, Priests, and other people of Israel.

2. In his administration David would judge uprightly, and sing of mercy and judgment; he would endure no hateful person in his sight. Christ, the true David, is the most just and righteous judge of h«aven and earth, who most sincerely dispenseth grace and mercy :to all penitent sinners, but feeds impenitent, and rebellious ones with judgment, &c,

3. In the continuation of his kingdom, God promised mercy to David, and his seed for •ever: which promises are not to be extended to his carnal succession, for the princely dignity is taken from them; but the spiritual seed of the true David was there meant: (1.) Christ himself, in whom his kingdom is perpetuated. (2.) The true Israel, whether Jews or Gentiles, who by faith are engrafted into the Messiah, in respect of whom there shall be no end of his kingdom.

XI. Many things that Davi^ speaks in the book of psalms, which some are ready to think he spake to himself, yet, such a type was he of Christ, that they are directly applicable to none but Jesus Chnst, &c.

SOLOMON A TYPE OP CHRIST.

PABALLELS.

I. Solomon, or Shelomon, peaceable, the son of David, gready beloved, and king of . Israel and Jerusalem : so was Christ the beloved of God, the true Son of David acoordhng to the flesh. King of Israel, and Prince of peace, &c.

n. Solomon exceeded all other men in wisdom and knowledge: Christ is the wisdom

. of Gk>d: " In him are hid all the treasures of wisdom and knowledge," Col. ii. 3. But

in this there is great difference between them. 1. Solomon had his wisdom by donation

and gift; Christ, as God, derived it from none. 2. Solomon by all his wisdom knew not

the heart? of men: but Christ doth, he knew what Was in man. 3. Solomon could not

. infuse his wisdom into others, to make them wise: but Jesus Christ is made of God unto

us, wisdom; he makes us wise. 4. Solomon in all things he did was not wise ; but Christ

. was in all things wise; in him was no folly.

III. Solomon for his wisdom was admired, and his fame was spread abroad: but

much more was the wisdom and excellent speeches, doctrine, and miracles of Christ

I spread abroad, so that his very enemies confessed, never man spake like him, John viii.

IV. Solomon was a Type of Christ, in that he was a king of the greatest royalty, wealth, and glory, that ever was; he so enriched his suhjects, that silver and gold were as common to them as stones in the street, 1 Kings iii. 13. Christ enriched all his people spiritually, the price of grace heing far above gold.

V. Solomon was a Type of Christ, 1. In building; 2. Dedicating; 3. Ordering the temple.

1. He built the temple: Christ built or builds his Church: ** Upon this rock will I build my Church," Matt. xvi. 18.

2. He dedicated the temple, and consecrated it to the service of God, by which means prayers, and other acts of religious worship, were accepted: so Jesus Christ dedicated his Church'by solemn prayer to God, and by his blood and mediation renders all their services, and other acts of religious worship, accepted by the Father.

3. He ordered all things in the temple, appointing the several offices and officers thereof: so Jesus Christ the true Solomon, orders all things according to his wisdom in his Church, about the public worship of God, and hath appointed all offices and officers that should be therein.

VI. Solomon was a Type of Christ in his administration of justice, which was the glory of his royal throne.

Yet in many things Solomon was no Type of Christ, &c.

ELISHA A TYPE OF CHRIST.

I. Elisba signifies the health of God. Jesiis Christ is truly the health and salvation of God; it is he that heals all poor sin-sick souls.

II. He succeeded Flyah: so Christ succeeded the second Elgah, viz., John Baptist.

III. He received the spirit of his predecessor in a double measure; Christ not in a double measure, but without measure.

IV. He cured Naaman of his leprosy, and raised the dead; in this he Was a Type of Christ, who cured the leprosy both externally and internally, and in both sensed raised the dead also.

V. He' had a wicked, ungodly, and covetous servant, called (Jehazi: so had Christ a wicked and covetous Judas.

His predecessor was a type of Christ also in many things, particularly in his ascensioii into heaven, &c.

JONAH A TYPE OP CHRIST

L Jonah, a dove in name: Christ was the same in nature.

n. He was three days and three nights in the whale's belly, yet at last came forth alive, so Christ was three days and three ni^^ts in the bowels or heart of the earth, and yet rose again alive.

in. He preached repentance to a wicked people: so did Christ.

ZERUBBABEL A TYPE OP CHRIST.

I. Zeeubbabel is called the elect of God, Hag. ii. 23. So is Jesus Chridt,'' Behold my servant, mine elect," &c.

n. The Lord promised to make him a signet, signifying thereby that his dignity and glory should be most excellent, which is only accompli^ed in Christ.

III. He was appointed to raise up the temple of David; it was promised that he should lay the foundation, and finish it, &c. So was Jesus Christ appointed to build up and restore the spiritual temple and tabernacle of David ; he lays the foundation, and he finishes it bj his Spirit, &c,

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AARON A TYPE OF CHRIST.

PABALLEL8.

1. Aabon , a teacher, or the mountain of fortitude: so is Christ the true Teacher of God's word, and in that respect not only the Anti-t^rpe of Aaron, but of all true teachers and ministers of God's word, that went before him, and is also that exalted Aaron, or mountain of invincible strength.

II. Aaron was Moses's mouth to the people, Exod. iv. 30. So is Christ his Father's mouth to men, in declaring his will and mind to them.

III. He was the bless6r of the people. Lev. ix. 22. So is Christ the true blesser of his people, in and by him are all the families of the earth blessed; him hath Grod the Father sent to bless you, &c., Acts iv. 27.

IV. He was the high priest of the Lord: in this he was the express Type of the Lord Jesus, who is the true and and only High Priest of his faithful people.

V. He died upon the top of the mount: Christ was crucified upon the top of a mount, called Golgotha.

THE HIGH PRIEST A TYPE OF CHRIST.

PAB ALLEL8.

The High Priest was a Type of Christ, Heb. vi. 1. 1. In his deputation to his oflSce.

2. In his consecration. 3. In his apparel. 4. In the execution of his office, &c. First; In his deputation to his office.

1. He must be chosen out of the tribe of Levi; Christ was taken from among men of our flesh and bone.

2. He must not be blind, lame, &c., but wholly without natural blemish: to signify Christ should be without sin, *' In his mouth was found no guile."

3. He was to be a man of knowledge, or no Priest to God: which figured forth that perfect knowledge that is in Christ.

Secondly; as to his consecration, it is set down, Exod. xxxix. 1, 1. Washing. 2. Anointing. 3. Sacrificing and purifying with blood, and this consecration to condnue seven days together; which in general, shadowed the surpassing sanctity and parity of Christ, above all men and angels, and of his being anointed with the Holy Spirit above his brethren, and of his becoming our High Priest, by the sacrifice of himself, or by offering up his own blood, to atone and make peace, &c., Heb. i. 8. But whereas the High Priest needed sacrifices to offer for his own sins, in that there is a disparity, for Christ having no sin, needeth no sacrifice for himself.

Thirdly; The High Priest in liis apparel was a Type of Christ,

1. He was to have on a linen garment, which sigmfied Christ's righteousness, which all that appear accepted before the Lord, must have on.

2. A girdle, which as Ainsworth, and divers others observe, signified that constancy and stability that was in Christ, who is as firm as a rock; as also to show how fixed and stable all God's people should be, being girt about with the girdle of truth and verity, and so prepared, ready, and strengthened to every good work.

3. A bonnet, which signified God's covering and protecting our head from all dangers, and in him us, that no e\ii may beM us.

4. The High Priest was to have an Ephod, not of wool, nor silk, but of linen, the matter of which riseth out of the earth, which sigaifieth, saith Dr. Taylor, that holy flesh of Christ, which vaUed his Deity, as a garment; it was a long white garment; signifying the absolute righteousness of Christ; which is long enough to cover all our nakedness. It was adorned with two onyx stones, and in them the names of the twelve tribes engraven, which he carried on his shoulders; signifying that the names of the godly are not lightly written, but engraven in the love and memory of Christ, that Clirist should carry his Church and people upon his shoulders, or support them by his own strengtli: also the two onyx stones, with the names of the children of Israel engraven upon them, and worn upon the high

priest's shoulder, was a great ornament to him; so Christ looks upon his people to be us jtiucious stones, and jewels unto him.

5. The High-Priest was to have on the breast-plate of judgment, the most precious part of all hb garments.

(1.) In respect of the twelve costly and glittering stones, which were to be set in four rows, according to the number of the tribes of Israel; these stones signified the shining grace and holineafi of Christ, not only as it shone forth in his own person, but also as it is communicated to all his faithful children, these stones shone gloriously; so do the saints in grace, and true Gospel purity.

(2.) These stones were of great worth and value; signifying what a value Jesus Christ puts upon his church, they are as precious stones, and costly jewels in his esteem, though slighted and contemned by men.

(3.) They were set in the pectoral, and Aaron must carry them on his heart; signifying that Christ hath as much care of his own people, as if they were inclosed in his heart; they lie near him, and are always upon his heart, and in his mind.

(4.) In number twelve, according to all the tribes; noting there is room enough in Christ's heart for every particular saint, he loves them all, bears them all upon his heart, before the throne of Gfod.

(5.) They stood in four rows in a comely quadrangle; signifying the comely order that Christ hath placed in his Church, some in a higher, and some in a lower rank.

(6.) All llie stones, and so consequently all the names of the children of Israel, stood in the breast-plate in a narrow compass: so by Christ all the children of God are gathered together, and sweetly vailed throu^ the Spirit in love: in the breast-plate also, was the Unm and Thummim, which the Rabbi David, a Je^t saith, ** It is unknown to us what these signify;" it is bought it was the workmanship of no man, but a sacred monument immediately received from God, but all the learned, I have met with, agree they signified Jesus Christ 1 1. Their names, say some, signify light; others beauty and perfection; in Christ is all fulness of light, beauty, and pe^ection. 2. Their use, was to receive by them answers from God, in difficult cases, when the priest consulted with him, the oracle by Urim gave certain direction; so Christ is the most perfect rule and direction, shadowed by that. As God spake then by Urim to the priest; so row by his own Son, Heb. i.

1, 2. Those who would have their doubts resolved, must go to the Urim, go to Christ, and to his ordinances, &c.

But to return back, and speak a little further to the robe of the Ephod and bonnet; on the skirts of the Ephod, were fastened, the pomegranates of blue silk, and purple, and scarlet round about; this fruit had a most pleasant smell, sweet in itself, and sweetening other things, and is full of precious juice and liqoiur, Exod. xxviii. 31.

2. Bells of gold between them, round about a golden Bell and a pomegranate, &c,, this vesture or garment, might signify the righteousness of Christ's human nature, and by the sweet pomegranates, the most excellent savour of Us righteousness and obedience in the nostrils of God the Father, in the behalf of man; which also in a spiritual sense, was full of precious juice and virtue, to qualify and abate the raging heat of God's wrath; as the juice of pomegranates doth allay the burning heat of an ague or fever; as also they might signify what a sweet savour Christ's righteousness doth cast upon us, when wrapped, as it were, therein, who by nature are in a stinking and loathsome condition. 3. As to the golden bells they might figure forth the blessed sound of the Gospel; or, as some understand, Christ's visible owning of us now in heaven, and our public owning of him on earth, which mnst be sincere; we must not only make a sound, but also have good fruit; we must not only have a word for God, but a work for God; a bell, a pomegranate, a word, and a work.

6. The High-Priest must be heard when he goeth into the sanctuary; dgnifying, saith Dr. Taylor, the power of Christ, our High-Priest's perpetual intercession, being entered into the true sanctuary, viz., heaven itself for us.

As touching the mitre, or bonnet upon the priest's head, made of blue silk, and fine linen, like to an half coronet, beaut^ed with a golden plate, on which was written, " holiness to the Lord." 1. The mitre might not only signify God's covering and protecting our Head the Lord Jesus, and us in him, but also his Kingly dignity. 2. The golden plate in which was written " Holiness to the Lord," figured forth in a most conspicuous manner; that most divine and perfect holiness of the Lord our righteousness,

the holiness of his Person, tbe holiness of his natoie, the holiness of all his actions and passions; his holiness, who is the cause, stream, and original of all our holiness, that is accepted of God.

Fourthly, the Priest was a Type of Christ in the execution of his office.

1. The Priest must kill the sacrifices, and none but he; signifying Jesus Christ's voluntary action, in laying down his life for us, none could take it away from him; John x. 18; he was as well the Priest as the sacrifice.

2. The Priest offered the blood of the sacrifices to God, and sprinkled it on the altar; no man might offer his own sacrifice, but he must bring it to the Priest: figuring there was no coming to God but by Christ, who offered up his own blood to atone for our sins; no other can offer any sacrifice to take away sin, but hun alone. Lev. vii. 4.

3. The Priest prepared the body of the sacrifice, flayed it, divided it into several parts, washed the entrails, put fire unto the burnt-offerings, consumed the fat, cast the filth and dung into the place of ashes, &c., signifying that Christ alone did the whole work of our redemption, he suffered the heat of God's wrath aqd justice, he puts away all our filth, and covers it in his own grave, and washeth us in the fountain of his own blood, &c., Lev. i. 6.

4. The Priest was to teach the people, '* The Priest's lips must preserve knowledge, and thou shalt seek the law at his mouth;" Mai. ii. 7, this figured forth Christ in his prophetical office, who is the great Doctor and Teacher of God's mind and will to the children of men, it is he who hath the tongue of the learned, so that never man spake like him, it is he who hath the words of everlasting life, Psal. xlv. 2.

5. The Priests were to preserve the oil for lights, and the incense, and for the daily meat-offering, and the anointing oil, &c., signifying that Jesus Christ is the Preserver of aU grace, in and for his church, he only watcheth for the safety of his people, he preserves the light of grace and good works in us, and the oil of gladness firom decaying in our lamps and vessds, Luke xziv. 50.

There were some actions more peculiar to the High Priest.

1. He must daily dress the holy lamps and lights, morning and evening, before the Lord, to preserve the lights from going out: so Christ preserves Uie light of his word and Gospel from being put out, though men and devils with all their might have endeavoured to do it. Lev. xziv. 2, 3.

2. He must weekly make the shew-faread, and set it before the Lord continually, and, more expressly, every sabbath he must set on the table twelve loaves, according to the number of the tribes of Israel, and take the old away, &c., Exod. xxv. 30. In this he was a Type of Christ, who sets himself continually in the ministry of the word, as the substance and Anti-type of the shew-bread, before the children of men, especially to feed and strengthen his own children, nay, and brings forth fresh food, new bread for them every sabbath.

3. He must yearly, and that in the day of expiation, go into the holy of holies, to make an atonement for himself, for his house, and for all the people, but not without blood; signifying that Christ by one alone sacrifice of himself, haUi opened the sanctuary of heaven, and by his ascension hath made entrance into it on our bdialf, and there appears before God once for all to make intercession for us. The priest went alone without any attendants: so Christ hath trod the wine-press alone, no competitor, no companion hath he in his work, and now pleads alone, as our own, and only Mediator, by virtue of his own blood, at the Father's right-hand; " There is one," that is but one, " Mediator," between God and man, &c.

4. The High-Priest continually was to decide the highest controversies, he must judge between the clean and the undean, he must put the one out, and receive the other into the congregation ; signifying that Christ only, Christ alone is the supreme Judge of all controversies, it is his word only that can decide the case, who is dean, and who undean, who is to be put out, and who to be taken into his Churdi^Exod. xxx. 10, Lev. xvi 2^ Heb. X. 12,19.

THE TABEKNACLE, AND WHAT IT WAS THE

TYPE OF.

The Tabernacle in some respects, according to the learned, was a Type of Christ's human nature.

(1.) It was exceeding glorious within, all the inward parts thereof were overlaid with pure gold. This might signify how the human nature of the Son of God was covered with' the Deity; that being the true tabernacle that God hath pitched, and not man. St, Johi^ saith, the word dwelt, or tabernacled amongst us, speaking of his being in our fleshy or taking upon him our nature, it bemg conceived by the Holy Ghost, and not erected by man.

(2.) The Tabernacle was a place where God met with his people; now God meeta witii his people in Christ, it is in and through him, we come to know or have the true revelation of his will, and e^joy his gracious presence, &c. Those who would be accepted with God, and worship him aright, must wait at the door of this spiritual Tabernacle.

Others understand by the Tabernacle, the Church, or mystical body of Christ, wherein God graciously dwells, and hath promised also to meet his people.

1. It was moveable, signifying the troublesome state of God's people whilst they pass , through the wilderness of &is world.

2. The Tabernacle had three places. 1. The outward court, where stood the brazen altar. 2. The holy place. 3. The holiest of all. In the first, it typifies forth the visible or outward form of the Church, in respect of the external exerdse of religion and worship, hither the common people may come. The second typified out the spiritual state, or more close and holy fellowship of the Church, which none have admittance into, but sincere and sanctified persons, who feed iipon the spiritual and true shew-bread,'Jesus Christ. The third typified heaven itself, or the Church of God triumphant, where Christ is set down in glory, at his Father's right-hand, to intercede for us.

3. The entry to the holiest of all, was by the holy place, and to the holy place, was by the outer court, &c. So our entry into heaven, is by being members of the visible Churchy through faith, and a good conscience. He that would enter into the holiest of all, must first 1^ holy; and he that would come into a state of true holiness, and communion with God and his people, must learn to know where the candlestick and true shew-bread stands, which is the visible Church.

4. You read of the fixed pillars of the holy place; they might signify the holy apostles of Jesus Christ, and his faithful ministers, who h^lp to support the spiritual structure, the Church, as pillars do support a house, ftc.

5. The divers ornaments and instruments thereof, might signify the diversity of spiritual gifts and graces in the Gospel-Church; the Tabernacle was exceeding glorious within and all the inward parts thereof were overlaid with pure gold: so inwardly, the Church of God is Very beautif^, the king's daughter is all glorious within, Exod. xxxv., Psal. xiv.

6. The several coverings thereof, typified the Lord'<s sure and safe protection of his Church, by his own immediiate power and gracious ministrations of angels.

7. Gold within, and skins without; might signify, though the Chur<£ is glorious within, yet outwardly, to the sight and view of carnal men, she hath no beauty, bat is looked upon as contemptible.

8. The Tabernacle and all the instruments thereof; yea, the very ash-pans, and snuffiBn of the candlestick, must be made according to the pattern showed in the mount; which figured forth, that the Church of God, and aU the exercise of worship that is therein, whether doctrine or discipline, must be exactly according to the express written word; ik>thing must be added to, nor diminished from, no alterations one way or other must be made^ Exod. XXV. 40.

9. The voluntary oblation of the people to build the tabernacle, signifies how willing Christians should be to contribute of their outward substance to uphold God's Church, and the public worship thereof.

10. The glorious door of the Tabernacle, might be a figure of Christ, who saith, '''J am the door," John «. 7:; it is by him we enter into the kmgdom of grace and glory.

THE VAIL OF THE HOLIEST, AND WHAT IS

FIGURED FORTH. Exo£L«Ti.3L

I. It was glorious, of embroidered work; this saith Guild, signified the body of Christ, filled with the fulness of God, or beautified with all the most excellent and heavenly graces of the Spirit, Heb. vii. 26.

n. It was replenished and wrought fiill of cherubims 1 noting thereby that serviceable and ready attendance of the angels on Chrisf s natural and mystical body, John i. 51.

ni. It was borne up by glorious and costly pillars, overlaid with gold, on sockets of silver; to show that the humanity of Christ, especially in his sufferings, should be borne up by his Deity, which his manhood overvailed.

Iv. By the Viul only, there was entry into the Holiest place of all; so by the YaO, tlM^t is to say, the flesh of Christ, which was rent, as it were, upon the cross, a new and living way is made for us to the Father, Heb. x. 20.

THE ARK A TYPE Of CHRIST.

X Ths ArkVaa an assurance of God'3 presence amongst his people.; so Christ is the cause and assurance, that God in a gracious way is present with us.

n. Where the Ark was, there it was lawful to offer sacrifice, and jio where else: which mi(^t show tha,|t am acceptance in God's sight, is through Jesus Christ. If Christ dwell not in our hearts by faith, if we have not the ^k with us, Christ with us, God will n^t accept of our prayers nor service.

in. In the ij*k was the pot of manna; to show that in Christ is the life, comfort^ and ^iritiial nourishment for our souk.

rvt The Ark had a crown of gold round about it; signifying the majesty of Christ's kii^bm, or his regiaj power.

y. The two tables were in the Axk, the Ark kept them; which might signify Christ's keeping the law perfectly for us, and delivering us thereby from the curse of it

Yl. When the Ark was set in the temple of Dagon, Dagon fell down and broke to pieces: so when Christ, and his truth, are set up in a man's heart, or a nation, sin and idolatry will go down.

Vn. Where the Ark was, there was the glory of God; and when that departed, the glory of God departed: so where Christ's blessed truth and Gospel is, there is Uie glory of God, but when Christ leaves a people, takes away his Gospel, the glory of God goes from that people.

Some run a parallel between the Church and the Ark; others between the public worship of God mi it; but in my judgment, it more clearly was a Type of Christ, which may ^jompr^nd much of what they say in respect of other things.

THB MERCY-SEAT, A TYPE OF CHRIST. Exod.xxv.17.

L U wm called the Merqr-seat, ox as Ainsworth gives it from the Hebrew word, a piopitiatiioiHx>ymng; ttus, saith the i^stle, appUeth to Christ, called God's prq[Mttation; it is in Christ, mercy is truly seated; and it is he that hath made a pcopitation &a our aiitt, I Jebn iL 3..

IL lit W«B the oover of the ark where the two taUes lay. So Christ is the true Cover, Ihe DeUveirer frnm the cune and accusation of the Uw, Rom. iii. 22,

UL It v»8 of pvuve gold, noting the spotless holiness of Christ. , XV. Upon ike m«rov-«eat were two efaemUma; these cherubims signified the holy angels, they stretched tneir wings on high, covering or shadowing so the Mercy-Seat. TJbii wovd 18 used for protection or defence from evil, saith the learned Ainsworth. And doubtless, it miglii signify the iwefaliieBS of angels in Christ's q^nritoal kin§^m; they loooked down on the Mercy-Seat, signifying the mystery of Christ's incaznatioo^ or God manifftstftd in the flesh, "Whioh things the angels desired to look into," 1 Pet. L 12. Hence the apostle saith in another place, "^ He was seen, of angels^" seen

wMi dsUglit and achni]ili(m. Some by Ae Merajr-Seat and tAerabinis, mtderatand the holy Trmity in unity viz., 1^ the Mer^^Seat being a figure of Chriit; find the two oherabims, the Father and the Holy Ghost; and by the two cherubims at the end of the Mercy-Seat, th^ understand Christ's standing between God and the rigour of his justice, God looking on Hie law, through Christ, as fiilfilled by him for us; and from hence communing with us; but that die Father should be represented to us in the figure of one of the cherubims I see no ground for it, forasmuch as we read of no similitude of the Father, save the person of Christ only, so Deot. iv. 15.

THE TABLE OF SHEW-BREAD A TYPE OF CHRIST.

I. It was eovered over with gold, and a crown ahout it; notiqg, saith Guild, the Jaunty of Ghrisli's humaiiity, with the ^orj of his Deity, and miyesty of his kingdom.

II. It had food, called Shew-farc^, set upon it, wiiioh none were to eat of but the priest; only signifying that spiritual nourishment which is in Christ, the Bread of Life; which none receive or partake of, but believers only, or the royal priesthood of the faithful.

III. The Bread was always to be upon the table; signifying, in Christ there is food centinuaHy for our eeuis.

IV. There was much Bread, twelve cakes, or square loaves, &c.: wgnifyiag, in Christ there is food and Bourishment enough, for all who see a necessity of bim; or it doth show how plentifiiily God feeds his elect; his poor shall not want bread, his Table is always spread, always richly and abundantly furnished

THE CANDLESTICK A TYPE OF CHRIST, AND

OF HIS MYSTICAL BODY.

T. It was the only tUng that held the li^t, which enlicfatened th^ sanetuaxy; so from Christ all the light of grace and spiritual gifts come, for me use a^d l^efit of his Cfaurdi.

II. It had seven lamps, to signify that perfection of light that is in Christ,

yj, Jx was placed in the sanctuary: ^ is Christ as a glorious light placed in his Church or spiritual sanctuary; ^' Out of Zion the perfection of beauty, God hath shined." Some by the lanu)s, understand the ministers of the Gospel were siniified.

IV. It had an upright stem, which bore the many branches that issued or proceeded from the same: typify^g Christ Jesus, that true and blessed stalk and Fountain of light, from whom all light floweth, and who bears up and keeps coQstant in the truth, all the branches, and true light^bearers of his word. Rev. I 20.

v. The branches were adorned with bowls, knobs, and flowers, Ac. So are the mini« Bters of his Gospel, or true spiritual light-bearers, with many rare and most excellent graces and gifts of the Holy Spirit.

VI. Aaron dressed those lamps, and renewed their oil daily ; so our High Priest, Jesus Christ, is the only enlightener and fitter of his faithful ministers. That they may shine more clearly, and be the greater ornament to his Church, it is he that supplies them continually with his Spirit, and the saving graces thereof.

VIL The Candlesliok had sufpps, and fnnf-diahes of pfure Gtild; ^hich plight figure forth the good and godly discipline of the Church, whereby those evil persons who hinder the peace and glory of it, are taken away by excommunication.

THE ALTAR OF PfiSFUMfi A TYPK OF OH&IST.

Exod. XXX. 1—10.

J. Tbm Altar was made of shittim, Greek, incorruptible wood, or wood that sever rots, overh&id with gold, and having a ci»wn about it, as had the ark: this

Altar nginified Christ in bofli his natares, his Ddty yielding glory to his fanmAiiity, and now crowned with glory and majesty at God's right hand, whm he abides for ever inoor-mptible, &c.

11. The Altar had horns on the four comers thereof; overlaid with gold, which were not only for ornament, but to keep things from fidling off the Altar, for the horns were upwards, Ezek. zliii. 15, Heb. ix. 4. And horns usually signify power and might; these four horns, saith the learned Ainsworth, signified the power and glory of Christ's Priesthood, for the salvation of his Church, gathered from the four comers of the earth.

in. The incense was only to be offered upon this alter ; to show that all our prayers and services must be performed in Christ's name, or offered up upon the golden Altar of his mediation, Rev. viii. 3—5.

IV. The incense was to be first beaten, made fit, and well prepaced, before it was to be pnt on the Altar; noting how our prayers, which are compared to incense, ou^t to proceed from an humble, contrite, and broken spirit, which we offer up in the name of Jesus Christ, Psal. xli. 2, and li.

v. The incense was kindled by fire upon the Altar : so mnst our prayers be holy and fervent: we must pray with much zeal, or to be set on fire by the Spirit and powerfiii' heat and operation tiiereof, if we would have them accepted upon the golden Altar, &c.

VI. The incense was ofbred up by the priest: so are the prayers of all the saints made acceptable to the Father, through the oblation and intercession of our High-Priest, Bev. viii. 3—5.

Vn. No strange incense was to be offered upon this Altar. This figured, the pray-ers of the saints must be according to the will of God, by his Sjnrit, and in faith, not in a vain or formal manner, afMr the tradition of men: we must not intermix them with any superstitious and idolatrous devices, or human inventions, we must offer up no strange prayer, no prayer to saints nor angels. Matt. xxi. 22,1 John v. 14, Rom. viii. 26.

VIII. The perfume was to be perpetually before the Lord; which signified not only the continual exercise of prayer, which daily we should use, but also the perpetual intercession of our Saviour, in the heavens, for us, Heb, vii. 25.

IX. The high-priest only made this perfume, and it might not be applied-to any other use, than to burn before the Lord; teadiing us that Christ only gives direction how we should pray, and that we should in prayer only design the glory of God.

X. After the clearing of the lamps of the candlestick, evening and morning, then the incense was burnt, showing that all our prayers and duties must be according to the directions of God's word and Spirit.

XI. The incense was made of divera spices: so must the prayen of the godly be seasoned with divers graces, viz., trae repentance, lively faith, and unfeigned love, Psal. li.

XII. The incense was offered up in the holy place, without tbe vaU of the holiest, near to the testimony before the mercy-seat: so we must always have an eye to Christ in our prayers, who is the tme Mercy-seat, we must come to God by him, &c.

XIII. Once a year the Altar was sprinkled with the blood of the expiatory sacrifice; signifying how Christ is, by shedding of his blood, consecrated our blessed Mediator, and that no prayer is acceptable to God, but through faith, in the blood of Christ.

THE ALTAR OF BURNT OFFERING A TYPE OF CHRIST.

Exod. xxvii. 1—9.

PABALLELS.

r Altar, in Hebrew, Mizbeaeh; in Gireek, Thuaiatierum; . so named of sacrifices offered thereon; it was anointed, dedicated, sanctitied, to be most holy, that it might sanctify the gifts offered thereon: this Altar and sacrifice, signified Jesus Christ, sanctifying himself for his church and people, that so he might sanctify them.

II. This Altar was but one, and in one place, and the sacrifice only to be offered upon it; signifying thereby that we have but one Altar of redemption and salvation,

wfmmf^m

BOOK I?.] : OB, TYPES EXPIiAXNBD. 967

viz., Jesns Christ alone; who only once, and in one place offered i^'afitffoiiat/iuid isartf-iterable sacrifice for the sins of mankind.

III. This Altar hath four horns also. See Altar of Incense. ;

IV. It had a brazen gate in the midst of it, which let the ashes aq4 like things fall through, &c., whereon the fire was put, which might signify two things ;i 1. The humanity of our Saviour, who bore the fire of God's wrath for our sins; thus Guild, Isa. liii. 12. 2. It signifieth, aaith Ainsworth, the place wherein the holy fire always bumeth; that is, the heart which sustaineth also the sacrifices, and where all ashes and excifement^ of corruption are inwardly conveyed away, as they are discovered by the Word and' Spirit of God; as also our sanctification by friction, 2 Tim. i. 3. Rom. i. 1, 2, Heb; vii. 14.

V. In that the Altar was to be made of shittim wood, and overlaid with brass, that it might endure the fire; it might figure out the human nature of Christ, supported or sustained by the Deity, to endure God's wrath for our sins.

VI. They that served at the Altar, lived of the Altar, so they who preach the Go6pel» should live of the GospeL

4

DZSPABITT.

The Altar was one thing, and the sacrifice another; but Christ, is both, the Altar, Sacrifice, and Sacrificer too; he offered up his body by the eternal Spirit, as a Sacrifice acceptable to God the Father,

THE BRAZEN LAYER, WHAT IT AVAS A TYPE OF.

Exod. XXX, 18 to 25.

I. The Brazen Laver served for the priesthood to wash their hands and feet in, before they ministered before the Lord ; typifying that inward washing .^by Christ's, blood, wherewith all the holy Priesthood of Christ must be sanctified in heart and life, before their services can be accepted in the sight of God ; and that none ought to minister th^ word of life but godly persons, who are washed in the Laver of regeneration; '* Unto the wicked God saith, what hast thou to do to take my words into thy mouth," &c., Psal. 1.16.

II. After the priests had washed themselves clean, and arrayed themselves, they en« tered ipto the holy place; so after the godly are inwardly washed by the bjood of Christ, and have received by faiitk his righteousness to adorn them, they become fit members of the true Gospel Church.

III. " They shall wash themselves," saith the Lord, '' Lest they die," to show that all persons must be purged by faith in Christ's blood, or die eternally, Mark xvi. 16.

lY. He that toucheth, or washeth, in the Laver, it being anointed with the holy oil, as all other things in the holy, and most holy place were, shall be holy, saith the Lord; signifying, that fdl they who by faith touch the Lord Jesus, who is anointed with the oil of gladness above his fellows, shall be spiritually sanctified, accepted, and accounted holy before the Lord likewise.

THE SACRIFICE OF BEASTS A TYPE OF CHRIST.

I. The Beasts that were appointed for Sacrifice were to have horns, signifying the kingly and priestly ofEice of Christ; horns, as we have elsewhere shown bdng a symbol of

power, &c. . i ' .

IL They were to be of a tame sort, not wild and savage Beasts, who by force are brought to the slaughter ; sigmfying the meekness and mildness of Jesus Christ, who was patient, like a Lamb led to t£e' slaughter, Isa. liii.

III. They must be of the male-sort, which generally are the strongest; signifying the excellency and strength of Jesus Christ.

lY. They ought to be without blemish, and the best of the flock or herd, and presented of voluntary will; noting two things, (1.) That Christ should be per-

faedy holy, and that he should willingly lay down his life. (2.) That wo should dedicate to God the hest of onr days, time, and strength, and not offer unto the Lord a eormpt thing; and also perform all our services to him with a free and willing mind.

y. They were to be presented at the door of the tabernacle, to be slain ; signifying, that Christ's blood makes our entry into the Church of God here, and into heaven itself heieafter.

VI. They must lay their hands upon the head of the Beast, who hroughthim; noting thereby, our sins being laid upon Jesus Christ; and that we must lay the hand of faith upon him, if we would have benefit by his death.

yII. Then the burnt offering was slain; signifying, that so it behoved Christ, the great Anti-type, to be slain or crucified for oor sins.

yiU. The blood thereof then was sprinkled about the altar; noting the all sufficiency of Christ's death, and plenty of his bloodshed, with the large spreading or preaching thereof universally throughout the whole world, Mark zvi. 15.

IX. The skin thereof was plucked off, and the flesh cut in pieces; thereby showing the grievousness of Christ's sufferings.

X. The body, the head, and the fat, and all was laid on the fire; signifying how Christ should suffer for us both in body and soul; '* My soul is exceeding sorrowful, even unto death," Matt. xxvi. 88, Isa. liii. 12.

XI. This burnt-offering was called a sweet savour unto the Lord, which in Christ's death is solely and only accomplished; for it is thereby God's wrath is appeased, and his justice satisfied.

XII. The ashes were carried without the host, and put into a clean place; shadowing thereby, how Christ should be buried without the gates of Jerusalem, in a tomh wherein never man lay, and that his body should not see corruption.

Xin. The fire which consumed the burnt-offering came down from heaven; signifying that that wrath which seized on Jesus Christ in the garden, and on the cross, came from heaven, or that it was God's wrath, due to us for our sins, that consumed him, Or, as others, it may be on better reason, give it, that that which moved Christ to suffer for mankind, was wholly his heavenly, sacred, and divine love.

XIY. This fire was to be continually upon the Altar, signifying the unchangeaUness of Christ's love to his elect, and recent virtue of his death and merits.

THE BURNT-OFFERING OF FOWLS A TYPE OF

CHRIST. Lev. i. 14.

I. The Fowls that were appointed for Burnt-offerings, were to be turtles or pigeons, signifying the meekness and innocency of Christ.

II. The neck of the Fowl was to be pinched with the nail, that the blood might go out, but not that the head should be plucked off from the body; signifying how Christ should die and shed his blood, yet thereby his Deity, as the head or principal part, should not be divided from his humanity ; nor yet by his death should he, who is our Head be taken from his Church, but should rise again, and be with them by bis Spirit for ever, John ziv. 3.

III. The blood thereof was strained or pressed out at the side of the altar, before it was phioked, and laid upon the altar td. be burned; signifying the straining or pressing out of Christ's blood in his grievous agony in the garden, before he was taken, and stripped to be crucified, &c., Luke xziv. 44.

THE DAILY SACRIFICE A TYPE OF CHRIST.

I. The daily Sacrifice was a lamb: so our Saviour, not daily, but once for all, was offered unto the Father himself, as a Lamb without spot.

U. It was slain in the morning, and in tlie evening; to show that Christ was a Lamb slain from the morning of the creation or in the decree of God, from the foundation of the world, though not actually till the evening of the world, or latter days.

III. It was to be offered up with fine flour, beaten o3, and wine; to show, that Christ by his death and oblation becomes not only a redemption for us, but also spiritual food, gladness, and cheering comfort.

IV. Where this sacrifice Was offered, the^ Lord promised and appointed to speak unto Israel, and show himself: signifying, that in Christ, and through his death and blood-shed, the new appointment, or covenant of his grace, and manifestation of his love and favourp is established to his Church, and faithful people.

THE SIN^OFFERINQ A tYPE OP CHRIST.

I. Toe Uood of the Sin-offering was to be poured out; showing how the blood of Jesus Christ, our true Sin-offering, should be poured forth»

II. The priest," saith the Lord, '* shall dip his finger in the blood of the beast, and sprinkle thereof seven times before the Lord;" shadowing the perfection of that expiation and satisfaction for sin, which Christ should make, in the virtue, quality, and perpetuity thereof; the number of seven being the number of perfection, Hek ix. II.

ni. The priest shall bring in the blood of the bullock into the tabernacle of the congregation; showing thereby, how Christ should enter into heaven, by his own blood, having obtained eternal redemption for us, Heb. ix. 12^

IV. The priest was to take some of the blood, and put it upon the four homs- of the altar; signifying thereby, that the preaching remission of sins by the atonement of Christ's Uood, should be {NToclaimed to the four eomers of the earth, Mark xvi, 15, Matt, xxviii. 19.

V. The bodies of those beasts, whose blood was brought into the sanctuary by the high-priest, was burnt without the host, or camp; signifying, that Christ should suffer without the gate; teaching us also to go forth into a public profession, and bear his re* proach, Heb. xiii. 11, 12.

VI. The Priest was to eat the sin-offering in the holy place, whose blood was not brought into the tabernacle of the congregation; signifying, that Jesus Christ doth not only reconcile us to God, but also feed and nourish the souls of all his royal priesthood) unto eternal life.

VIL ^* The priest shall make an atonement;" stall is this repeated, always signi^^ing that it is Christ, our High-priest, and his sacrifice only, that miJces a real atonement and reconciliation for our sins.

{

THE MEAT-OFFERING, WHAT IT WAS A TYPE OF. Lev. ii.

The Meat-offering, as Ainsworth observes, were nine, and all of them came to the altar: 1.) The poor man's Meat-offering, Lev. v. 11. (2.) The jealousy offering. Numb. v. 15. 3.) The Meat-offering of initiation, which every priest offered when he &RSt entered into hb service. Lev. viii. 26, 28. (4.) The Meat-offering, which the high-priest offered every day. Lev. vi. 20. (5.) The Meat-offering of fine flour. (6.) The Meat-offering baked on a plate. (7.) In a frying pan. (8.) In an oven (9.) Wafers.

1. The minchah, or Meat-offering, saith he, primarily a figure of Christ's oblation, " Who gave himself for us, an oblation and sacrifice to God, for a sweet-smelling savour," Eph. V. 2. ^ Sacrifice and oblation," Minchah, *' thou wouldst net; but a body hast thou prepared me, &c. Above when he said, sacrifice- and oblation, and burnt-offering for sin, thou wouldst not, &c. Then saith he, lo ! I come to do thy wHl, 0 God, &c., by which will we are sanctified through the offering of Christ once for all," Heb. x. 5., 8, 9, 10. So that in the oblation of Christ's body, this legal service was accomplished and ended.

2. It figured, saith he, the persons of Christians, who through him are cleansed and sanctified, to be pure oblations unto God.

3. It figured, saith he, the fruits of grace and good works, that Christians are to perform both towards God and men. (1.) Towards God: " Let the lifting up of my hand,"

§9Ci JCOBES'S VAIL REMOVIED ; [BOOK IV.

God told the Jews, '* I will not accept a," minchah, or " meat-offering, at your hands;" he addeth, ".For from the rising of the sun, even to the going down of the same, my name shall he great among the Gentiles, and in every place incense shall he offered unto my name, and a pure meat-offering," Mai. i.. 10, 11. Which is fulfilled when " Men pray everywhere, lifting up holy hands," &c. (2.) Towards men; see Heb. xiii. 16, Phil. iv. 18.

4. All the meat'Offerings were of wheaten flour, except the jealousy-offering, and the waved sheaf, yea, and ought to be of fine flour; signifying the purity and perfection of Christ, as also that we should offer our best things to the Lord.

5. Oil and incense were pat thereon; the oil, saith he, signified the graces and comforts of the Holy Ghost: and the incense or frankincense showed how acceptable saints and their services are unto the Lord, Eph. v. 2, Rom. xii. 1.

, 6. It must be brought to the priest, and he shall bring it to the altar; shadowing, that it is by Christ, and in his oblation, that we and oar wor^ and duties are accepted of God.

7. That which was burnt thereof was a memorial, and sweet savour before the Lord ; signifying, that the death of Christ, and his merits, should be an eternal memorial before bis Father, >to be merciful unto us.

8. It must be without leaven, to show, that Christ was without »n, and that we must IBVorship God in sincerity, without malice in our hearts, and without hypocrisy, 1 Cor. v. 8.

9. ALLineat-offeringB were to be seasoned with salt, signifying thereby, that as salt seasoneth. And keepeth from corruption; so Christ seasoneth us, and all our services, and makes them acceptable to God; and that his grace preserveth us from spiritual corruption.

. 10. " The. priest and his sons shall eat," saith the Lord, " of the meat-offering in the holy place, without leaven.*' Thus, saith Ainsworth, the meat-offering signifying the maintenance and livelihood of God's ministers. This is to be understood of Uie meatoffering alone; but the meat and drink-offerings added to other sacrifices, were not to be eaten, but burnt, and poured out upon the altar, &c., before the Lord ; which figured forth saith he, the graces and good works whereby we honour Christ, and relieve his poor saints; as also our communion with Christ and his people in his house, and blessed participation of his death.

n. . It jnust have no honey in it: though honey be sweet, and contrary to the nature of sour leaven, yet being much eaten, it breedeth loathsomeness, and is not good,1>ut tum-eth to choler, &c. Both these were forbidden in this sacrifice, viz., both leaven and honey ;,;to sigoify the perfection of Christ, and the excellent state of belivers in him, as they are sincere, and without guile, before the throne of God and the Lamb. Besides, it may signify, that there is enough in Christ alone, without the sweets of carnal delights, to satisfy a gracious heart.

THE PEACE-OFFERING, AND WHAT IT WAS A TYPE

OF. Lev.iii.

In many things this Offering was alike with the rites of the burnt, or dn-offering, and much of the same signification; and therefore we shall only speak to it wherein it ^ered from them.

His oblation, or his korban, which the Greeks translate gift; and so korhan is by the evangelist expounded, Mark vii. 11, Peace-offering, or pay-offering. So Ainsworth (Hebr.) a sacrifice of payments, or of pacification, &c., whereby men paid onto God confession and thanks for their peace and prosperity; " Thy vows are upon me, 0 Crod, I will pay confessions unto thee," Psal. Ivi. 12. These sacrifices were of sundry sorts, either for confession or thanksgivings. Lev. vii. 11, 12.

1. The Peace-offering was to be eaten the same day, which might signify how it be-hoveth us to hasten, and not delay to come to Christ, and keep God's commandments; or as Ainsworth hath it, with speed, whilst it is called to-day, to be partakers of Christ, eating his flesh by faith, and every day to be thankful to God for all his mercies, Psal. cxix. 60, Heb. iii. 12, 13. " If any of the Peace-offering be eaten at aU on tlic tliiid day, it shall not," saith the Lord, *' be accepted, neither shall it be imputed

to him that offereth it; it shall be an abomination, and the soul that eateth it, shall bear his iniquity." Which may show us what a dangerous thing it is to defer or put off a hearty closing-in with Christ to an after-time, &c. On the third day, what remained was to be burned, which Ainsworth saith, chiefly signified Christ's rising from the dead on the third day, to abolish all legal offerings.

2. The Peace-offerings were to be eaten with cakes of leavened bread, and yet with bread unleavened, the bread brought with the sacrifice of confession, as you have it in Maim. Treatise of Offering, was thus prepared: he took twenty tenths, or bottles, of fine flour, and made of them ten bottles leavened; and ten unleavened; the ten that were leavened, he made of them ten cakes; and the ten that were unleavened, he made of them thirty cakes, equally of every sort, viz., ten cakes baked in the oven, ten cakes hastily fried, &c. And the priest took one of all four cakes, one of every sort, &e. Leaven, as it figured corruption of nature, hypocrisy, or noalice, as it is noted by Ainsworth, was usually forbidden in all sacrifices; but yet leaven in the sacrifice of thanksgiving or confession was accepted, which might hold forth God's gracious acceptance of us in Christ being smcere, signified by the unleavened cakes, notwithstanding our manifold corruptions and infirmites, figured by the leavened cakes. Or, ^s the learned author* notes, to signify how careful we should be to prepare ourselves, leaven being used sometimes in a good sense, denoting grace, and also to teach us to temper our joys with sorrow and afiiictions in this life; as the prophet's heart, saith he, was leavened, Psal. Ixxiii. 21.

3. '* If any unclean person," saith the Lord,'' eat of the flesh of the Peace-offering, he shall be cut from his people," Lev. vii. 20, signifying the fearful destruction and punishment that attends all carnal professors, who dare adventure to rely upon, or partake of Christ, and yet lead an unclean and wicked life, 1 Cor. xi. 29.

4. The offerer shall bring the sacrifice with his own hand ; teaching us. that every one is to have a particular faith in God for himself, in order to his being accepted in Jesus Christ, and to be himself truly thankful unto God.

5. The heave-offering was so called, because it was separated from the rest, and heaved up towards heaven, and after given to the Lord; signifying all our acknowledgments, that all good things come down from God; and to show that all our ways should tend heaven-wards, according to that of the prophet, " They shall dwell on high," Isa. xxxiii. 16; and of Paul, '* Our conversation is in heaven," &c., Phil. iii. 20. Others understand, it signified Christ's being lifted up upon the cross.

THE SOLEMN YEARLY SACRIFICE OP THE BUL-LOCK AND HE-GOAT A TYPE OP CHRIST. Lev. xvi.

I. Of the two He-goats it was by lot that the one was taken, and the other escaped, &c. The manner, saith Ainsworth, was thus: they had two lots, the one had written upon it, *' for Jehovah ;" and on the other, *' for a scape-goat." Now Gk>d by these lots showed which of the two he would have die: figuring clearly unto them, how that Jesus Christ the lively Antitype of them was to die by God's decree, or according to the determinate councU of lus own will, that we might escape eternal damnation thereby,

Acts iv. 28.

II. He on whom the lot fell, was made a sin-offering for the people; to signify that Christ should by (lod's decree become an offering or sacrifice for our sins.

ni. The blood of the He-goat, as also the blood of the Bullock, was brought into the vail, and was sprinkled upon the mercy-seat, on the east side, which was towards the people. So are the merits of the blood of Jesus brought within the holiest of all, viz., heaven itself, before the throne of mercy, pleading for us, Heb. ix. 21.

IV. The priest was to make an atonement for the holy place, because of the unclean-ness of the children of Israel, " And so he shall do for the tabemade of the congregation," &c.. Lev. xvi. 16. This showed the horrible nature of sin. For though the people never came into the holy place, much less into the most holy place; yet such was the power of their iniquities, that the holy altar, ark, and sanctuary itself was defiled in the sight of

* Sm Ainiworth on Ler. Tii. 8.

God, and could not be cleansed without blood. So our sins do defile God's Choreh, and his most holy ordinances therein performed, so that neither we, nor any of our best sec-vices, can meet with acceptance, but by the means of Christ's blood and merits.

V. No man was to be in the tabernacle, when the high-priest went into make atonement, only the high-priest himself &c., plainly signifying, that Jesus Christ, our Hi^^-Priest, hath no partner with him in working our salvation. '' He, his own sdf, bare our sins in his body on the tree," 1 Pet. ii. 24.

YI. The altar of incense was sprinkled with the blood of the killed goat, shadowing, that Christ, through the shedding of his own Uood, should be consecrated our Interoeswr, and by the means and merits thereof our prayers should be acoepted, Heb. viii. 6.

YII. The high-priest was to cast off his glorious garments, when he made this atone^ ment; signifying, that Christ should be abased, and lay aside, as it were, his prions robes, or Veil his Deity, and appear in the form of a servant, that so he migfat fimsh the work of our redemption, Heb. viii. 4; Phil. ii. 6.

VIII. The day of atonement shall, saith the text, be a sabbath for ever ; shadowing thereby, that through the atonement and expiation of Christ, he hath obtained everlasting rest for us; and that in his death, all typical sacrifices should end.

IX. Once only in a year this atonement was made; to show, that not often, but onee for ever, without repetition, Christ should make a perfect atonement for us by bis own blood, and thereby enter into the highest heavens, to appear in the presence of God for us, Heb. ix. 24.

THE SCAJPE-GOAT A TYPE OP CHRIST.

Lev. XV. 20, &c.

I. The Scape-goat, called in Hebrew, azazel, that is, the Goat gone away, Ac., was so called, because he escaped alive; representing Christ Jesus alive in his Divine nature, though put to death in his human nature, or alive afteif he i^se again fh>m the dead.

n. He wa» presented alive, that by him reoonciiiation might be made, and this. after the other Goat was sacrificed ; signifying, according to the learned, two things; (1.) The resurrection of Christ. (2.) Our rising with him, from the death of sin, to a life of grace, by the operation of the Spirit, &c.

lU. ** Aaron shall put or lay both his hands npon t^e bead of a five goat; and coaiess over him all the iniquities of the children of Israel, &c., and he shall ^ax* them," Lev. xvi. 21. Figuring thereby, how Christ should bear all our sins, viz., the ponishment due to them; *' The Lord haUi laid on him the iniquity of us all," Isa. liii.

lY. And so the He-goat was sent into the ^demess, or land not inhabited, wfaidl tfie Greek calleth abaton, wayless, or inaccessible; figuring the utter abolishing of our sins by Jesus Christ, both from the face of God, that so they may not appear before him against us, to condemn us, or be imputed or charged upon us, nor have any dominion or power over us.

Y. They were to confess, npon the head of tlie goat all their iniquities; signifying if we would have our sins carried away, and for ever to be forgotten, we must confess them, &c. By this, saith Ainsworth, it appeareth, that as the killed Goat figured Christ killed, or put to death, for our sins ; so this living Goat figured him also, '* who bore our griefs, and carried our sorrows," Isa. liii. 4—6. And because Christ was not only to die for our offences, but also to rise again for our justification; and because these two things could not fiUy be shadowed by one beast, which the priest having killed, could not make alive again: therefore God appointed two, that in the slain beast Christ's death, and in the live beast his Ufa and victory might be shadowed. See the like mystery in the two birds, for the clcansin^r tlie leper.

THE SACRIFICE OF THE RED HEIFER, A TYPE OF CHRIST.

Numb. xix.

I. The colour of this beast was red. As other Sacrifices of beasts prefigured Christ ; 80 this, saith Ainsworth, in special figured him. Red signified his human nature, and participation of our afflictions, and the bloodiness of his agony, and grievous passion.

U. She must be without blemish, and upon whom never yoke came. This signified the perfect holiness of Christ, who never bore the yoke of siii^fulness, nor was subject to the laws or precepts of man.

III. The Heiifer was burned without the host, and her blood sjHiQkled seven times before the tabernacle of the congregation, which signified Christ's suffering without the gates of Jerusalem^ Heb. xiii. 11,12.

CIRCUMCISION, WHAT IT WAS A TYPE OP.

t. CiBCUMCisioN was the cutting off the foreskin of the flesh; signifying the cutting off the lusts of the heart and life, or parting with the corruption of nature, which rebeb against the Spirit, Col. ii. 11.

n. Circumcision puts the body to pain. So those who come under the circumdsion of the heart, are sensible of much spuitual pain upon the account of sin, Gen. xxsiv. 25.

m. As that part cut off was never set to the body again, but was taken quite away, so is this spiritual Chrcumcision, sin must not be parted with for a time only» but must be cast off for ever.

rV. The Circumcised person was admitted into the Church and family of God. So he that is spiritually Circumcised becomes a fit person for baptism, and so to be admitted into the Church of God.

y. Such who were not Circumcised, were not to be admitted to the privileges of the Church, and outward worship of God. So the uncircumcised in heart and life ought not to be admitted unto the spuitual privileges of the Gospel, and communion of the saints.

VI. The uncircumcised person was looked upon by God's people as an hatefhl person; see with what contempt David beheld Goliath upon this account, " This Uncircumcised Philistine," ftc, 1 Sam. zvii. 36. So those who are not Circumcised in heart, are hateful to God.

YII. Circumci^on was a sign of the righteousness of faith: so the spiritual Circumcision of the heart, i. e., putting away the t^dy of sin, &c., is a sign of Ute truth of grace, and of an interest in the righteousness of Chnst Jesus.

THE ROCK WHICH WAS SMITTEN, OUT OF WHICH CAME WATER, WAS A TYPE OF CHRIST, Exod. xvii.

" And that Rock was Christ^'* viz., a Figure of him, 1 Cor. x. 4.

I. It was a Rock, which in appearance is dry and barren, and a very unlikely thing to afford water. So Christ in his outward state, in the days of his flesh, seemed very unlikely to carnal eyes, to afford such spiritual waters of grace and salvation.

II. It seemed wonderful, that it should send forth water in such abundance. So Jesus Christ to the wonder of men and angels, sends forth the water of life in abundance to all those that believe on him,

m. That Rock sent forth its water to ttie peo^e of Israel, when they were ready to perish for thirst, there being no way to relieve them. So Christ refreshes the souls of poor sinners that come unto him, when they can find no help, comfort, or re-

3 1

freshment any where else, but without him most perish eternally." *' If ye believe not that I am he, ye shall die in your sins," John viii. 24.

rV. The Rock was smitten before it yielded water. So Jesus Christ was smitten of old, and crucified, that his precious blood might be poured forth, to consummate the redemption of our souls.

V. The Rock was smitten for a rebellious people, who murmured against God, and who deserved no such grace and favour from him. So Christ was slain for us, who were rebels and enemies to him by evil works, who deserved nothing but his eternal wrath and displeasure.

YI. The water out of that Bock followed the diildren of Israel, through the wilderness, over all hills and valleys, unto Canaan; all the drjrness of that dry and barren desert could not dry it up. So the Waters of life, streaming from Christ, that sacred Rock, follow the true Israel of God, quite through Uie wilderness of this world, until they come to the heavenly Canaan; yea, all the persecutions and temptations in the world, whatsoever, cannot dry it up.

THE PILLAR OF CLOUD AND EIRE A TYPE OF CHRIST.

ExoB. xiv.

L The Pillar of Fire was a certain guide to the Israelites, while they passed from Egypt to Canaan. So Jesus Christ is our true guide by his word and Spirit, till we come to the heavenly Canaan, or land of immortality, Numb. ix. 15-^17.

n. It was a guide to them by night, that they might not lose their way; so Christ is our guide, in the dark night of trouble, temptation, and desertion.

lU. The Pillar of Fire was not oidy a guide to them, but it also afforded them much light, which made their journey comfortable to them: a person may have a sure guide in a night, and yet be in darkness, or have but little or no light So Jesus Christ is not only a guide to his people in their passing through the night of mortality, but also a light; a light to them that sit in darkness, as well as a guide for their feet into the way of peace; he is upon this account the comfort and joy of God's Israel, Ezod. xiv. 20.

IV. The Pillar of Fire was darkness to the Egyptians, though it gave light to Israel; so is Christ's salvation, joy and comfort to the godly, but a stumblii^-block and stone of offence unto the wicked.

y. The Pillar of Fire did not afford the Israelites light only, but heat also (as a worthy writer observes) by which means they were kept from the piercing cold of the ni^t. So Jesus Christ, the Anti-type of this fiery Pilhu*, affords us much spiritual heat, by his Word and Spirit, which are compared to fire; by which means we are kept fiom the cold and luke-warm temper or frame of heart, which God's soul hateth, and thereby preserved fervent in spirit, burning in love and divine zeal to God, his saints, and to holiness.

VI. This Pillar, in going behbd, between the camp of Israel and the Egyptians, was a blessed defence and protection unto them. So Jesus Christ is the defence and safeguard of his people, Exod. xiv. 20.

Vn. The Pillar of Fire, if the enemy had striven with it, or made resistance against it, would have burned and consumed them together. So all that rebel against Christ, or resist him, shall be devoured. " Who would set briers and thorns against me in battle ? I would go through them, I would bum them together," Isa. xxvii. 4.

THE PILLAR OP CLOUD.

I. The Pillar of Cloud was a great refreshment to the children of Israel by day, during their long journey in the wilderness, the sun in those countries shining sometimes very hot, which might, had it not been for this cloudy pUlar, have been very destrucdve or grievous to them, during so many years' travels. So Jesus Christ as Mediator, is as a Cloud or screen between the hot beams of (rod's wrath and

•J

poor believers. It is he who keeps us from being consumed by the wrath of him, who is to the wicked " a consuming fire/' Heb. xii. 29.

II. It was a fire and a cloud, yet both but one pillar; so Christ is God and man, and yet but one person; and the same Christ, who is a Saviour to the truly penitent, will destroy all ungodly and impenitent ones.

THE PASSOVER A TYPE OP CHRIST.

" ChriH our Passover is sacrificed for us^'* 1 Cor. v. 7.

The Passover, or paschal Lamb, was a most lively figure or Type of Christ; nay as a worthy divine observes, this one legal sacrament preached, not obscurely, to the ancient Jews the whole doctrine of the Gospel. This will appear in five things. (1.) In the choice of the sacrifice. (2.) In the preparing of it. (3.) In the effusion of the blood and actions about it. (4.) In the eating, and the conditions therein. (5.) In the fruits and use, Eph. iiu 21.

PABAtLELB.

I. In the choice of the sacrifice. The Lord appointed it to be a Lamb: notably signifying Jesus Christ, whom the Baptist called, " The Lamb of God taking away the sins of the world.'*

n. It was to be a Lamb without blemlsU; signifying the most absolute perfection of Jesus Christ.

in. The paschal Lamb was to be taken out of the fold, signifying that Christ should be '' Taken from amongst men, or from among his brethren," Deut. xviii. 15; one of the seed of Abraham accordmg to the flesh.

lY. The Lamb was to be a year old, and also it must be slain; signifying, that Christ in his full vigour and strength should be put to death.

v. The Dimb was to be roasted with fire; which might signify the manner of Chrisf s death ; he was crucified and pierced; he endured the fire of afflictions, and the fire of God's wrath that was due to us for our sins.

VI. The Lamb was roasted whole; to signify, saith Dr. Taylor, that Christ bore the whole wrath of God, both in soul and body. Not a bone of the lamb was to be broken; to show, that not one bone of Christ should be broken, John xix. 86.

VII. The blood of the Lamb was to be saved in a basin; it must not be shed upon the ground, not trodden under foot; signifying the preciousness of Christ's blood, and that great esteem God the Father, and aU true Christians have of it.

VIII. The blood of the Lamb must be sprinkled upon the lintel and sides of the doors of the Israelites; which held forth, that the blood of Christ must be applied by fidth; for our justification stands not only in the shedding of Christ's blood, but also in the sprinkling of it on our consciences.

IX. It must be sprinkled upon the posts and doors, so as the Israelites could neither go out of doors, nor come in, but they must see on all sides the blood of the Lamb; signifying, that they and we should, both at home and abroad, going forth, and coming in, and on all occasions, have the passion of Jesus Christ before our eyes, in holy meditation and contemplation.

X. It was not enough for the Jews to have the Lamb slain, and the blood shed within the house, but the blood must be sprinkled without doors; signifying as some observe, if Christ's blood, i. e. the merits of it, be received into our hearts for justification, the sprinkling of it will appear, and be seen outwardly in a holy life, and real sanctification.

XI. The blood of the Lamb was to be sprinkled with a bunch of hyssop dipped in it, Ezod. xii. 22, which might signify, that such who would be sprinkled with Clmst's blood must obtain true faith; for hyssop bears a resemblance to faith in three things: (1.) It ia a ground, low, and weak herb; &ith in itself, as it is in believers, is weak, and teacheth humility. (2.) It will grow on a rock or wall; so faith roots itself in Christ that truer s})iritual Rock. (3.) Hyssop hath a cleansing and healmg quality; so fidth purifies the heart and life of a sinner, and licals all the sores of a wounded conscience.

3 B 2

Xn. They were to eat the flesh of the Lamb: to signify, that we most spiritually feed upon Jesus Christ, viz. to believe on him, which is called an eating of his flesh, and drink-in g of h is blood.

Xm. Every particular Lamb was to be eaten in one house; signifying the unity of the church of God, or the spiritual conjunction and agreement of all the faithful, in one bread and one body, 1 Cor. z. 17.

XIY. Only Israelites, and not strangers, were to eat of it; to show, that none but the true seed, viz., believers, have right to Christ, and the blessed rites of his house.

XV. They were to eat it with bitter herbs; to signify, that repentance and godly sorrow for sin, ought to be in those who come to receive and partake of Jesus Christ, and that they should remember with grief of soul what their sins brought upon their Saviour, and what the filthy and bitter nature of sin is.

XVI. They were to eat it with unleavened bread; to signify that those who come to the true Passover, should keep that feast with the unleavened bread of sincerity and truthi hating false doctrine, hypocrisy, and every evil work.

XVn. They must eat in remembrance of their deliverance out of Egypt: so those who come to the true passover, ought to remember how God hath by Christ's blood delivered them from wrath and hell.

XVin. They were to eat it with their loins girt, and their staves in their hands, and their shoes on their feet; to show, that we who feed upon our Passover, should have the girdle of truth, and our feet shod with the preparation of the Gospel of peace, and that we are but strangers and pil^ms here.

XDC. They were not to eat the paschal Lamb, until they had purged all leaven out of their houses; which shows what care every Christian should take, to purge out the leaven of malice and wickedness out of their hearts. The Jews were to search for leaven, and not suffer a crumb or small morsel to remain in their houses; so careful should all those be to purge out every sin, and let no iniquity remain in them, who come to the Lord's table.

Wherein the brazen serpent was a type of Christ, of also the manna, and divers other types, we have shown. And the parallels of the first and second temple we have insisted upon under the head of metaphors concerning the church of God, to which we refer you.

And finding to what a bigness this work is swollen, I must be forced to break off, and leave these my poor labours to the blessing of God, praying they may prove to the advantage of his despised and afflicted church; desiring, what profit any Christians may receive herefrom, they would not forget to give the honour to God, wh« only deserves it: to whom be glory in the church, by Christ Jesus, throughout all ages, world without end. Amen.

A TABLE

OF THE TEXTS ILLUSTRATED IN THE FIRST BOOK.

eh. ter,

GlNESII.

i.3 ii.3 m. 4

9

15 . 60

22 iv.lO

14 vi. 2

11 vii. 1 viii. 21 X. 9 xi. 1 xii.3

5 xiii. 16 XV. 1.

3 xviii. 18 21 xix. 15 xxii. 2 12

XXTL 35

xxviii. 12,13 xxxi. 42 zxxvii. 19 .

2 xlii. 38 xlm.l8 xlv. 21

27 xlviii. 14 .

11

18

24 1.20

vi. 8 . X. 17 xiii. 21 xvii. 15

16 xxiii. IS xxviii. 14 xxix. 1 XXX. 23 xxxii. 1

9,10

Exodus.

xxiii. 11

xi.l7 xxiv. 17 xxviii. 2

Leviticus

NUMBSBS

. 54

67

. 34

51

152,192

31

91, 92

42

97 16 15 62

146

5

30

11

190

12

17

4

50

7

33 50 12 181 25 34

4

19

170

5

4 88 90 12 129 52

27

18 41 74 46 23 99 90 79 18 61,65

182

3

84 . 72

ch» V€f*

DSUTIBONOHY.

vui. 3. ix. 1 xi. 12 xvii. 6 xxi. 17 xxiv. 26 xxviii. 5 63 XXX. 15 xxxii. 30

37,38 . xxxiv. 5

Joshua.

xiii. 33

Judges.

V. 20 viii. 2 X. 16 xiv. 14

1 Samuel.

xxii. 17

xxviii. 14,15,16, 20

2 Samuel. vi. 5

20

xviii. 27' XX. 10 xxi. 10

ii.9 iv.lO

1 Kings.

9 Kings.

iii. 15

i. 13

i. 5 ii.9

iii. 20 . V. 16 X. 3 xii.2 7 xiii. 26 xxix. 11 xxxii. 7 xxxiv. 21

Nbhxmiah.

Esther. Job.

Page

43

17

42

5

3

13 15 60 13 56 31 5

17

92 138

49 197

6 23

11 34

32

191

30

3 13

121

21

30 30 104 20 56 32 52 59 89 20 42

Job.

Psalms.

Ch, V6T»

xxxviii. 5 28 xU. 29

ii.l2 viu. 3 5

X.1

17 xvi. 6

9

11 xix. 1 xxii. (title)

6

8

27 xxui. 4 xxiv. 3, 4 XXXV. 10 xxxvii. 11 13 xl. 6 xliv. 6

23, 24 . U.10 liiL 5 lvi.8 Ix. 9 Ixv.ll

12 Ixx. 4 Ixxii. 9

16 Ixxiii. 9 Ixxxvi. 12 Ixxvii. 15 Ixxxii. 6 Ixxxiv. 6 Ixxxv. 10 Ixxxix. 51 xcll

XCUl. 1

cii. 18 ex. 1

3

7 cxxi. 5^ oxxxvii. 5 fliTxix. 8, 9, &c. 13,14,15 czL8

Pbovsrbs vi. 32 viu. 5 xvii. / . xxiv. 23

Page

31 65 90

53 46 97 63 43 6 12 41 93 76 11 34 16 26 17 89

124 62 45 26 63 3 26 56 33 71 93 14 24

139

17,89

60

93

167

126

. 97

48

8

73

. 99

46

. 107

118

. 88

. 89

191

. 66

26

. 14

14

5

TEXTS ILLirSTBATBD.

TEXTS ILLUSTRATED.

999

EoKAHS.

ch, tw. Paae

iv. 16 . . 18

vii. 7 . . .13

9 . . 96

▼iii.2 . . .2

6 . . U

xi. 17 . . . 136

XU.2 . . 3

XT. 16 . . . 181

1 CoBINTHIAlia.

1.21,26 . . 23

iii. 13,14,16 . 110

iv. 9 . . .16

13 . . 127

19 . . .10 32 . . 3

vi.4 . . .36

20 . . 66 X.17 . . . 184 xL3 . . 41

10 . . .19

19 . . 33

29 . . .7

XT. 29 . 146

32 . . . 146

2 GOBINTHIAKS.

i. 22 . . 70

ii.l7 . . .137

iii. 6 . . 2

13 . . . 195

iT.4 24

4 . .98

T. 16 . 8

21 . . .18

21 . . 8

X. 12 . . .33

xi. 4 . 18

2 Ck)BIKTHIAH8.

2 TnfOTBT.

ch, ver, xu. 9

vL 7,14

Galati^ns.

EfH£8U1VS.

LIO

22,23 ii.l4 iii. 18 . iT. 23 Ti. 15 .

Philipfiaks.

iii. 8 19 .

COLOSSIA178.

i. 24 ii. 19,17

14 ui. 8

14

Pajj/e 68

168

41 41

171

80

3

160

127

98

17

41

176

162

178

1 Thzssaloniaks.

T.17

19 28

. 108 3 3

2 THZSaAliONUKS.

ii. 2 . .3

1 TiMOTHT.

iii. 16 iT. 2

TL 6

180

112

81

Chm VCT,

i. 6 6 iT. 10

i.l2 U.14 .

Titus.

HSBKEWS.

i.3

iT. 13 . X.7 xi.l5 .

Jambs.

i.l7 .

1 Peter.

i.9

90 .

m. 1 20

1 John.

Ebtxlations.

i. 4, 8 . 10

T. 6

xi. 4 xxi. 22 xxiL16

Page

3

112

10

24 17

72

49

166

10

81

23 70

7 80

69 3

76 136

87 84

A

jMf9m, a tjpe of Chriit, 980.

JUa, meaning of, 226.

JhsAam, a type of Chrut, 97S.

Jdam, a type of Chriat, 972.

AdvoeaU, Chriat aD, 408.

JjfiicHoms, Chriat aympathixeth with hia aainta under them, 828. Compared to eloods, 987. To a fire, 988. To a rod, 989. The nature, kind, and caoae of thtm, 940. To a fnmace, 941. To winter, 942. To darkness, 948. To tempests, 946. To a flood, 946. To great heat, 947. To wormwood and gall, 948. When said to he very grievoos, ii. To arrows, 960.

Juin all, Christ is, 488. Who ha is that makes him so, 490. Why a saint makea him so, 691. How a saint makes him so, ib,

Jltart Christ compared la an, 441. Of perfnme, a type of Christ, t^., 986. Of hurnt-o£fering, ditto, 441, 986.

Jmbasittdor, Christ compared to, in eighteen parti-ealars, 484.

JwUatsadors, ministers of Christ, why so called, 880.

Un^eU, 642, Compared to watchers, 648. Their work and office, ib. Called roofning stars, and sons of God, 646. God's host, 647. To the face of a man, &e., 649. Compared to the wind and flaming fire, 668. Compared to horses white and red, &e., 654.

Jnekor, hope compared to it, in five particulars, 620.

JmkMMelatit, figure of, 202.

jifUipArMSU, of words, 80.

ApoitU^ word explained 418. Christ why so call-ad. i*.

Ark^ a type of Christ, 984.

Arm of Ood, what, in eleven parctiulars, 801. None Uke it, 808.

of the wicked soon broken, 808. raised at God's pleasare, 648.

Arrowif afflictions compared to, 960. God's, what more particularly are, ib.

AUribuU* nf Ood, a saint's repose, 262. Compared to a wall of fire, 806. In Christ, 888. Shine forth in the Gospel, 688.

B

Babylon, the church of Rome proved to be the mystery of, negatively, 868. 1. By whora of Ba-bvlon is not meant Jerusalem, ib. 2. Nor the IVirkiih empire, 864. 8. Nor Rome Heathen, 867. 4. Nor Protestants of any denomination, 880. That by the whore or mystery of Babylon, is meant the present state and Church of Rome, clearly evinced, 872.

£abet, saints why so called, in eighteen particulars,

Srnnnfr, the Gospel, God's. 266.

BspiiiM and the Lont's supper, glorious ordiuances,

629-680. m^im, bow taken, 629. Why called a burial, U,

Beauty of Christ, in ten particulars, 641.

Beoiti, the sacrifice of, a type, 987.

Believert, how called God's children, 728. Christ their Friend, 899.

BUler, afflictions, bow a saint may be sustained under such, 948.

Blind, men are so naturally, and therefore need a good guide, 626. Wicked men showed to be so, in five particulars, 808.

Blatphemous notions of the Churdi of Rome, concerning the priesthood of Christ, 868.

Bodif of man, in the grave, compared to seed sown,

967. Book, the Goapel, why so called, in eight particulara,

624.

Branch, Christ the, why ao called, 877.

Braun laver, a type, 987.

Bread of life, Clmst compared to, in sixteen parti* culars, 416.

Breast'plaie of righteousness, what, 606.

Bridegroom, Christ so called, 822. More excellent than any other, in six particulars, 829.

Builder, God so called in fourfold respect, 260.

Builders, the parallel between God and such as are earthly, in nine particulars, 260. The excellency of God iJwve all other, in twelve particula.*^, 262. Ministers of the Gospel, why so called, in ten particulars, 846.

Bulls, wicked men, why so ealled, 808.

Burden, ain a, even the least to a tender conscience showed in three particulars, 904.

BunU-offering of fowls, a type of Christ, 988.

Busk, burning, the Church compared to, in six particulars, 693.

Candle, spirit of a man compared to, 658.

Candlestick, golden, 706, A type, 985.

Canons, or rules expounding types, 288.

Captain, what kind of, Christ is, 460.

Captives, wicked men, why so called, with the nature of their state opened, 777.

Cedars, saints compared to, in five partienlars, 760.

Celestial Paradise, 966.

Christ, a Mediator, 814. A Surety, 818. A Bridegroom, 823. The express image of the Father, in seven particulars, 881. A Physician, 385. • A Testator, 841. Compared to an hart, in fifteen particulars, 344. To a ]>oor, in fourteen ditto, 848. The Servant of God, in eleven particulars, 850. To a Lion, in seventeen ditto, 853. The tme Manna, 866. A £inK, in twenty particulars, 869. A Priest, in sixteen ditto, 864. A Prophet, in seventeen ditto, 870. A Shepherd, in nineteen ditto, 874. The Branch, 877. The Way, in ten particulars, 878. A Rock, in twelve ditto, 880. A Fountain, in sixteen ditto, 882. The Head, in seventeen particulars. 886. A Garment, in twelve ditto, 389. A Lamb, in ten ditto, 892. The Pearl of great price, 894.

vf;

\-v

1001

Praoiout ointmaity in ten partimlan, 896. A BelieYor't frieud, in twenty-foor ^tto, 899. The Boee of Sharon, in eleven ditto, 405. An Adyoctte, in twenty-seven ditto, 408. An Apottle, in nine ditto, 418. Thit Breed of Lif«, in sixteen ditto, 415. The Sun of Bighte-oosness, in thirtj-foor ditto, 418. The Boot of David, in nine ditto, 484. The Trne Vine, in ten ditto, 487. The LUy of the valleys, io five ditto, 480. An Apple-tree, in eleven ditto 481. An Ambassador, in eighteen ditto 484. A Witness, in ten ditto, 488. An Altar in eight ditto, 441. The Heir of all things, in eight ditto, 442. The only Fonndation, in eleven ditto, 445. The Cemer-stone, m fourteen ditto, 450. The wonderful Counsellor, 454. A Hen in nine particolars, 458. The Captain of oar salva. tion, in twenty-three ditto, 460. A Befiner, in fifteen ditto, 466. An Eagle, in sixteen ditto, 468. A Bandle of Myrrh, in seven ditto, 470. The Wcdding-Ganneot, in seven ditto, 472. The Bright and Morning Star, in eighteen ditto, 476. A Thief in the night, in six ditto, 480. The Judge of all, in eleven ditto, 482. The brasen Serpent, in thirteen ditto, 486. Is All in All, in twenty-one ditto, 488. His Person glorious, 688. His Godhead, in nineteen particulars, 589. Very beautiful, 541. His love wonderful, 542. Very rich, 548. Our Passover, 689.

Ohitdren^ sainu compared to, 723.

Church, City of God, why so called, in twenty particulars, 666. Compared to the moon, 675. The Antitype of Solomon's Temple, 676. The Antitype of the second Temple, 678. To an Olive tree, 680. To an Inn, ib. To a Vine, 682. To a dove, 688. To a Body natural, 685. To a Vineyard, 686. To a Virgin, 689. To a Wife, ib. To a Bush on fire, 693. To a Mother, 695. To a Garden, 698. To a Lily among thorns, 701. To a Merchant Ship, 708. To a golden Candlestick, 705. To a flock of Sheep, 706. To an House, 709. To a Family, 711.

Cureupicuiom, a Type, 998.

Oom/orter, properties of, in fifteen particniara, 492.

Ooiueienee, what it is 659. A Witness, in ten particulars, 660. A dreadful Tormentor, 662. A good one, how known, 663. A good one, the excellency of it, 674.

ConversioM, Christ all in, 488.

Qmvictioiu, lay upon the heart, 266.

Courage, of saints, in five particulars, 784.

Couneil, what Christ gives, in eleven particuhirB, 456. The Gospel covenant, the contrivauce of, 584.

Cr§wm of life. Heaven a, 968.

D.

BaUp Sacrifice, a Type of Christ, 998.

Ikutgers, the Holy Spirit in the Word gives notice

of eight imminent, 524. Larknett, divers sigi^ifications o( 948. Affliction

so called ib. Hell a Place of utter darkness, 70. David, iu ten things, a type of Christ, 977. Death, compered to sleep, iu three particulars, 957.

Of the body compared t» seed sown, ib. A

departure, 959. A rest 960. Debt, sin why so called, 897. Debte, how satisfied for and yet freely forgiven

largely, openly, 899. Of sinners esponsed unto

Christ, are discharged, 328. Debtorsf wicked men, why so called, 798. Deceivers, their many ways laid open, 861. Defend, the righteousness of Christ, does so four

ways, 890.

I DtfcMce, God is of his people, 271.

' Definition, of a type, 225. Of a parable, 288.

Deity of Christ proved, 539.

Design, of God, in sending Chxiatk showed in six I particnlars, 585. I DestrucHon of man it from himself 456.

Devil, wicked men compared to, 826. Why called the god of this world, 920. Why called a prince 921. A hunter, 922. A fowler, 928. A lion, 924. A dragon, 925. A serpent, 926.

DetD, word of God compared to, in five particulars, 695.

DialogisM, figures of a sentence, 208.

Dignity, of nunistera gnat, 829.

Disease, sin is a, 910, 914.

Divination, or augury, 8.

Division of types, 228. Of an historical type, 231. Othrra of ditto, 232. Of parables, 339.

Divine authority of the holy Scriptures asserted and vindicated ix—xxiv.

Dogs, wicked men compared to, in sixteen particulars, 805.

Door, Christ compared to in fourteen particulars, 348. What, into the Church. 349.

Dove, Holy Spirit compared to, iu six particulars, 522.

Doves, saints compared to, in thirteen particulars, 769.

Duty, whence of men and angels, 368.

E

Bugle, properties of, in aixteen particnlars, 468. Eagles, saints compared to, in ten particulars, 727.

Wicked men compared to, 825. Earthquake the natural cause of it, 500. Earnest, of the Spirit, opened in ten particulars, 606. Elisha, a type of Christ, 979. Etohim, meaning of, 270. Enemies, misery of Christ's, 868. Erotesis, Figure of, 210. Error, of the Church of Borne, concerning priesi-

hood, 868.

Faith, a Shield, 609. More precious than gold, 611. True, how known, 614. Necessity of it, 616. Difference between weak and strong, 617.

Fafte Teachers compared to Wolves, 858. To Foxes, 859. To wells without water, 860. To Clouds without rain, ib. To deceivers, ib.

False Church, Mystery Babylon, 862.

Family, the Church compax^ to a, 711. The nature and excellency of its government, 718.

Father, its various acceptations and significations, and how God is the Father of believers, 241. The parallel between an earthly, and God, in twenty particnlars, 242.

Father, the disparity between God and an earthly, in eight things, 245. Corrollariesi ib. His glory shines in the Gospel, 584.

Feast of tabernacles, 188.

Field, the world compared to, 951.

Figures of a word, 191. Of a paronomasia, 201. Of antanaelesis, 202. Of a sentence in logism, 208. Of an erotesis, 210. Of a sentence in diilogism, 212. Of other schemes of sentences, and amplifications, 218.

Fire, God a consuming, 297. God a consuming one, to five sort of persons, 300. God a wall of. 806. The Spirit compared to, 501. The word of God compared to, 677.

INDEX.

FirH frnitt, 182.

Flower, man'a life eompared to a, 7^0.

FlooiU, afflictioDa compared to, 946. In what re-

apeet God aita upon them, 847. FooU, wicked men, why ao called, 786. Ibrgheneu, Bone without the blood of Chriat, 908. Fowndaium, Chriat laid for the charch, in the parautt

of hia prophetical office, in four particulars, 871. FoumUtion, Chriat the only one, in elcTen particn-

lara, 446. Fountain, Chriat one, in atzteen partioulara, 882.

The excellency of Chriat aa a, 884. Chriat a, improved, 885. Fowler, Satan, ta, in five particalara, 928. Foxu, wicked men compared to, 814. Friend, Chriat the believer'a, 899. Chriat ezeela all

others, in nine particalara, 403. Friendihip, fonr things neceaaary to it and of the

propertiea of a tme friend, in twenty particnlars,

400. FHendt, how they are proeurad, 408. Happy state

of Christ's, 402. FhtU, Ood expccta from hia people, 257. Fruitful, the humble aoul most so, 257. Great

pains to render his people so, ib. JWniii0tf,afflictions compared to, 941. Helioompared

to, 969.

G.

Garden, the Chnreb compared to, 698.

Garment, of aanetification, in twelve pirticDlara, 889. Chriat u a, cannot be put on until our own filthy raga are put off, 890. Chriat'a right-eouanesa ezceeda all othera, in seven particalara, 891.

Oarmenls distingaiah one peraon from another, 898.

Girdle of truth, in ten particulars, 601.

Glass, the word of Ood compared to, in eight particulars, 586.

Goaii, wicked men compared to, 816.

God, a Father, compared to, 241. Comprdienaive of all spiritual good, 244. A portion, 245. Gives like himself, ib. An Habitation, 250. An Hns-bandman, 264. A Builder, 260. A Man of War. 264. A Strong Tower, 269. A Giant, 274. A Lion, 278. A Leopard, 281. A Bear, 882. A Moth, 288. A Refuge, 286. An Honse-Holder, 289. A Potter, 296. A consuming Tire, 297. The Arm of what, 801. A Shield, 804. Compared to a travailing woman, ib. A Wall of Fire, 806. A Judge, 808. A Hiding-place, 812. Hatii many armies, 647. Of the worid, why Satan so called, 920.

GodUneu, a trade, 931. A great mystery, 982.

Godly, safe in the worst of times, 271.

Gold, Word of God eompaivd to, 572. Why faith compared to it, in seven particulars, 612. The excellency of tried faith above it, 614. The Godly oompared to, 768.

Gospel, glorious, in respect of the Anthor, the law, and in itaell^ 629. 'Ej.&Am the law, in fourteen particulars, ib. In respect to the names given to it, in fourteen particulars, 532. In reapeet of the time when contrived, 584. In reapeet of the revelation made therein of the blMsed Trinity, ib. In respect of the manifestations made therein of the Father, ib. Of Christ 546. Of the Holy Ghost, 646. Of grace, 564. Of the offers of grace, 555. Of reconciliation, 556. Of pardon, 558. Of ordinances, 559. Of peace, ib. Glorious iu respect of the manifestation of the promises therein, ib. Why Satan endeavonrs to hinder it, 666,

Government, Christ doth three things at the entrance of his, 360. Of the church, in twelve particulars, 712.

Grace, the excellent uature of it, 554. Day of, what, 928. Means of, compared to summer, 929. To harvest, 980.

Grey'Hairs, sin and judgment, why so called, in six particulars, 918.

Grey-Headed, England now is, 920.

H.

Habitation, God a, is showed in fonrteen partioulera 260.

Hammer, the word of God compared to, 582.

Happiness, Jesus Christ necessary to man's, 417.

Hardness, Christ's soldiers mist endure, 785.

Hart, Christ compared to an, 844.

Harvest, day of grace so called, 980.

Head, Christ the, fourfold sense, 886. Snlarged by seventeen particulars, ib. Anointed in consecration, 887. Mostly struck at, ib. Christ as such, pities his people, ib. His exeellency aa such, 888.

Heart of flesh, what, and how known, 771.

Heat, afiliction compared to, 947.

Heaven, why called a Paradise, 966. A Crown of Life, 968.

He-yoat, type of Christ, 992.

Heifer, red, a type of Christ, 998.

Hell, why called a fnrnace, 969. Utter Darkness, 970.

Help, how Christians may others, 248.

Heir of all tAinys opened in eight narticnlars, 442.

Heirs of God, why saints are so calied, 726.

Hen, nature and properties of, 458.

Hidiny-place, God an, 812.

Hiyh'Friest, a type, 980.

Holy Ghost, a Divine Person, 546.

Holy Gpirit, a Comforter, 492. Compared to wind, 497. To Fire, 501. To the Oil of Gladneaa, ib. To the earnest of an inheritance, 605. To a Seal, 508. To a lUver, 511. To Water, 616. To a Witness, 519. To a Teaeher, 520. To a Dove, 522. To a Guide, 628.

Hope, an helmet, 618. Definition of, ib. An anchor, 620. Sure ground of, in seven particulan, 622.

Horn, little, Dan. vii. proved to be the Pope, 890.

Householder, parable of, opened, 289. Parallel between God and others in thirty particnlars, 290. God most exceUent, 294.

Husbandman, God is 254.

Hunter, Satan so called, and why, 922.

Hypocrite, God hates such an one, 28

I.

Imaye, Christ the express, of the Father, 881. Imitate, saints do, God, 725. Institution, none of God's to be used bnt as ha requires, 858. Interest, in God, makes the tool vihie him, 284. Isaac, ditto, 974.

J.

Jacob, a type of Christ, 974.

Jacob's Ladder, do., 975.

Jewels, saints why compared to, 7

Jonah, a type of Christ, 979.

Joseph, ditto, 975.

Joshua, ditto, 976.

Judymeni'day, compared to an asiiie, 965.

1003

Judge, properties of hiin, 308.

Justice^ God's most be satisfied, 890. No man or

angel can do it, ib. Only satisfied bj a sarrificc,

901.

K

Kituft the title explained, 859. Christ is attended by angels, 360. The privileges and excellencies pertaining to Christ as such, ib. Christ as such excels all others, 362.

Kingdom of God, the chnrch, why so called, 632. why the Gospel is so called, ib.

KUtet, of Christ's month, opened in four particolars, 567.

Knoweth, Christ, the cansea of diatempeM and disorders, 336.

labourers, ministers, why so called, 880. Christ's

ought to be provided for, 881. Lamb, how Christ may be so called, opened in ten

particolars, and practically improved, 392. Lambs, what meant by, in a large place, 769. Leawen, word of God compared to, and why, 685. Lift of man, compared to a swift post, 962. To a

swift ship, 968. To an eagle hastening to her

prey, ib. To a olend, 954. To a weaver's

shuttle, ib. To the wind, ib. To a flower, 955.

To a shadow, ib. Itfs, spiritual, how we may know a man who has

the principal of it in Him, 802, 80S. J^gbi, Christ as snch exceeds all others, 424. Sown

for the righteous, 960. The word of God com*

pared te, 634. Yarioos acoeptationa of, ib. Xi/y, the Chnrch compared to, 701. Of the valleys,

Christ compared to, 430. Lion, strange story of his justice, 279. Of his aight

and voice, 278. Why Christ compared, 353. And

Itioneas, revenge the death of their yonng upon

a bear, 279. Requites kindness, ib. Lions, Saints compared to, and why, 765. Wicked

men ditto, 810. Locusts, out of the bottomless pit, 719. Looe compared to death and the grave, 625. To

coals of fire, ib. Christ's compared to wine, 627.

Of Christ glorious, 628.

M

Man, a brittle creatnre, 296. By nature in debt,

793, 897. Compared to the earth, 716. To a

worm, 717. To a flower, 720. The heart of,

like a rock, 828. Manna, a tvpe of Christ, 356. Christ excels, 858. MarriagS'day of the Saints, 968. Means of grace compared to the summer, 929. To

harvest, 980. Meat, strong, what, 576. Meat-offering, a type, 989. Mediator, ncceasity of, first, in respect of God; 2nd,

in respect of man, 815. Christ fnlly qualified

for, 816. But one, 318. MelcAisedec, a type, 973. Member, Christ jndgeth between one and another,

375. Men, Christ the Light of, 422. Captives, 777.

Sluggards, 788. Pools and idiots, 786. Painted

sepulchres, 790. Compared to swine, 791.

To debtors, 793. To the rod of God, 796.

To tares, ib. Tb chaff, 798. To thorns, ib.

To mountains, 799. To a troubled sea, 800.

Are said to be dead in sin, 801. Wicked men blind, 808. Beside themselves, 804. To dogs, 805. To bull«, SOS. To lions, 810. To foxes, 814. To goats, 816. To thieves, 817. Wicked men naked, 820. To vipers, 821. They are poor and miserable, 822. The heart of a wicked man compared to a rock, 828. To eagles, 825. To devils, 826.

Merchant, spiritual, saints are, 747.

Mereg, to save Men by, God will not wrong justice, 904.

Mercg-seai, a type of Christ, 984.

ifi/i,'word of God, why so called, 575.

Ministers, of Christ compared to angels, 828. To stars, 829. To labourers, 830. To watchmen, 834. To trumpeters, 836. To spokesmen, 887. To doods, 889. To fathers, 841. To stewards, 842. To planters, 843. To builders, 846. To shepherds, 849. To pillars, ib. To ambassadors, 850. To rnlers, 854. Work hard, 824.

Ministry, of the Gospel, neecaaary, 857. Christ all in it, 489.

Moon, the chnrch compared to, 675.

Moral, suasion insufficient to convert, 551.

Morning, resurrection compared to, 960.

Moses, a type of Christ, 976,

Mother, why the church so called, 995.

Mountains, wicked men compared to, 799.

Myrrh, seven properties of it, 470. A Bundle of, what meant by it? ib.

Myrtle Tree, a type of saints, in seven particulars, 761.

N

Naked, wicked men are, 820.

Name of God, what, 272. Of the Lord, a strong

tower, 269. Of Christ, like precious ointment,

896. Exoelleth all others, 398. Necessary, the Lord Jesus, universally, 417*418. Net, the word of God compared to, and why, 570. New man, what, 15. Noah, a type of Christ, 972.

0

Oil, nature of it, in seventeen particnlars, 501. Of Gladnesa, its nature and excellency* ib. Anointing the head in consecration, 387.

Ointment, Christ's name aa precious, in ten particnlars, 396.

Olive Tree, The Church compared to, 680.

Operations of the Holy Spirit, glorious, 549.

Order, of God, in the building of the first and second creation, 261.

Ordinances, Christ all in them, 489.

Palm Trees, the godly oompared to, in nine particulars, 753.

Paradise, celestial, 966.

Paranomasia, figure of, 201.

Passover, a type, 995. Our Christ* is, 639.

Peace-offering, a type, 990.

Plague, sin is, 910. Of the leprosy, a figure of sin, 911.

Planters, ministers, why so called, 843.

Plough, the word of God eompared to, 588.

Poor, widsed men are, 822.

INDEX.

Pariion, 6<h1 ia, in tweWe particulan, 246. Considered in a fourfold sense, ib. Ist. Its nature. 2dlx. Extent. Sdlj. Signification. And, 4tb]7. Its usefulness, ib.

FoiMon, sin compared to, 012.

Pray^ a Saint must always, 740.

Frayer, special seasons for extraordinary, 740. A great ordinance, ib. Wbat binders it in saints, 741.

Precious, Christ is, and to whom, witli ten marks of trial, 452, 468. The way to find Christ so, 454.

Priest, Christ one, 864. Christ, as such, succeeds the Jewish high-priest, in nine particulars, 867.

Priests, saints are, 777.

Priesthood of Clirist, and Gospel government, exceeds that of the law, 368. 680. The notions of the church of Rome about it, 868.

Prince of darkness, the Devil so called, 021.

Privilege, great, of that soul who is let into Christ at the door, 840.

Promises, of the Gospel, glorious, 550. Ist. In re-respect of him, iu and through whose name they are made, ib. 2dly. In that they suit all conditions of the soul, and tend to answer all objections a poor sinner, or weak believer, can make, 662. 8dly. In respect of the firmness of them, 566. Glorious above those of the law, 631, 561.

Prophet, Christ one, in seventeen particulars, 870.

Prophets, foretel things to come, 871* Christ exceeds all others, 878.

Prophetical office of Christ layeth a foundation for the Church to build on, 871.

Providence, of God, wonderful in preserving his people in these days, 604. Compared to donds, 087.

Cause of, 580. A

Q

(Quench the Spirit, how, 570. wicked thing, 581.

R

Race, spiritual, what a man must do « ho would run

it, 742. Bed-heifer, a type, 024.

Befiner, who and what, in fifteen particulars, 465. Be/upe, import of the word, 286. None like God,

287. Cities of, under the law, 280. Way made

plain to, 288. Begitter, God keeps one against the great day, 811. Best, God the soul's, 252. Besurrection, compared to the morning, 060. To

waking out of sleep, 061. To a reaping-day, 062.

To the saint's marriage-day, 063. To the saint's

coronation-day, 064. Beveal, the Gospel Reveals, Ist. The elory of Christ's

person. 2dly. His offices. Sdly. His love. 4th]y.

His riches. And 5thly. His power, 588, 548. Bighteousness, Christ the Sun of, 418. Biver of God, excellency of it, 514. Holy Spirit

compared to, 611. The Spirit an overflowing,

512. Bock, Christ one, in twelve particulars, 880. A

sinner's heart compared to, 823. Smitten, a type

of Christ, 008. Bocky heart, five marks of, 824. Bod, of God, wicked men are, 706. Afflictions so

called, 080. What voice in it, 040. B4)se of Sharon, Christ codapared to, 405. i2(?o/of David, Christ in nine particulars, 424. An J

stem of Jesse, how Christ is, 426. Btders, ministers of the Gospel.,why so called, 854.

Good, their qualifications, how chosen, and how

they govern, 855.

Sacrifice of beasto, a type of Christ, 087.

SainU compared to babes, 721. To children, 728. To heirs, 726. To eagles, 727. Ta sheep, 720. To soldiers, ib. To runners, 742. To salt of the earth, 746. To merchants, 747-To pilgrims, 740: To palm trees, 758. To wheat, 756. To light, 768. To cedan, 760. To myrtle trees. 761. To willows, 762. To vessels, 763. To lions, 765. To gold, 768. To doves, 760. To lambs, ib. To stewards, 772. To lively stones, 778. To jewels, ib. To kings, 776. To priests, 777. Heart of, why called an heart of fiesh, 771.

Salt, grace compared to, 600.

Salvation, common, why so called, 880. Christ, the Captain of, iu twenty.three particulars, 460, Only by Christ, and how, 686. Glorious, in sixteen particulars, 564.

Sampson, a type of Christ, 077.

Sanctuary, God the only one, 261.

Sarah and Hagar, 074.

j Satan's subtlety iu warring against the soul, 732. I Scape-Goat, a type of Christ, 000.

Schoolmaster, the law why so eaUed, 167.

Serpent, of brass, a type of Christ, 486.

Servant of God, Christ is, in eleven particulars, 860. As such Christ excels, 352.

Sharon, Christ the rose of, 406.

Shepherd, Christ a, in nineteen particulars, 874. Great, why Christ is so called, 376.

Shepherds, Christ excels all others, 876. Ministera compared to, 840.

Ship, the Church compared to, 708.

Sin, compared to a thief. 804. To a debt, 807. To a heavy burden, 005. To a stick. 006. To a wound, 007. To a plague, 010. To a deadly poison, 012. To a sickness, 014. To an abominable vomit, 015. To undeanness, 016. To grey-heirs, 018. God punishes gradually ia his own people, 284.

Sin-offeriny, a type of Christ, 080.

Sins, Christ bore our, what meant by it, 004.

Simyiny of Psalms, an ordinance of God, 604.

Sleep, death compared ta, 057. Difierence between that of the godly and ungodly, 050.

Sluyyards, wicked men so called, 783.

Soldiers of Christ, who, 720.

Solemn yearly sacrifice, a 4ype, 001.

Solomon, a type of Christ, 078.

Soul of man, compared to a ship, 655. To a candle, 658.

Spirit, Holy, a Comforter, 402. A divine person, 406. Compared to wind, 407. To fire, 501. To the oil of gladness, 501. To an earnest, 505. To a aeal, 580. To a river, 511. To water, 516. To a witneas, 510. To a teacher, 620. To a dove, 522. A guide to sainU, 523.

Spirit of a man, why called the candle of the Lord, 658.

Spokesmen, ministers of Christ are, 887.

Star, Christ, the morning, in eighteen partieulara, 476.

Stewards, saints are, and why so called, 772. Ministers are, and ditto, 842.

Summer, means of grace why so called, 020.

Sun of righteousness, Christ is in thirty-four particulars, 418.

Supper, the Lord's, 632.

Suretyship, of Christ, in ten particulars, 318. Difference between his, and suretyship among men, 320.

1005

Taiemaele, a type, 088.

Table of ahewbread, a type, 985.

Ikret, wicked men compared to, 796.

Teacher, Spirit of Ood, a sacred one, in eleven pir-

ticnlan. S20. The saint'a best, 523. Teachers, better to lose all others than the Spirit,

622. Teachers, false, compared to wolves, 858. To foxes,

859. To Wells without water, 860. To Clouds

without rain, ib. To deceivers, ib. Teaching, who have the Spirit's, 522. Temple of Solomon, a type, 676. Terrible, Christ is a Jndge, in a threefold manner,

485. Testator, Christ is, in fifteen particulars. 341. As

sneh eicels, 843. A fivefold testimony to Christ

as such, ib. Thief, in the night, Christ's coming compared to,

480. Thief, a, whv sin so called, 894. Thieves, wicked men compared to, 817. Thorns, wicked men compared to, 798. Trade, of the city of God, excellent, 608. Godliness

a, in thirteen particulars, 981. Treffie, all heavenly by the Spirit, 669. Treasure^ Gospel compared to, in eight particulars,

696. Tree, apple, Christ compared to, 431. Olive,

Chnrch compared to, 680. Trees, palm, saints compared to, 753. Trinitff, the persons of. made known by Christ, six

manner of ways, 834. Trumpeters, ministers, why so called, 836. TriUh, word taken variously, 601. Excellency of it.

604. Types, definition of, 226. Prophetical, 228*

Of an historical, 231. Rules for exponndiDg,

288. Typical, and symbolical actions, 228.

Vail of the Holiest, a type. 984.

Vessels, saints, earthen, 769.

Vine, Christ the true, in ten particulars, 427. As

such excells, 429. Vineyard, the Chnrch compared to, 686. Vipers, wicked men, why so called, 821. Virgin, the Chnrch compared to one. 689. Visions, prophetical and typical, 229. Vomii, what meant by turning to the old, 916.

U

Unclean, nothing more than sin, 916. Uncleanness, of man, by nature, 917. Union, present time to be improved in order to obtain it, 460.

Universe, happy state of, 868,864.

W

Wall of fire, God is about his people, 806. God as

a portion, frees from fear of, 281. War, why God declares against a people, 266. God

gives warning before he makes, 267. Warriors, God excels all others, 266. Watchmen, ministers, why so called, 884. Water, the Spirit compax^ to, 516. The nature of

517. Of life, free to all, 518. Excellent nature

of sacred, t^. Way, to the Cities of Refuge made plain, 288.

Christ the, in ten particulars, 878. To the Father, Christ is, 879. What kind of, Christ is in

ten particulars, td* Wedding garment, what» 472. Wells without water* false teachers, 860. Wheat, sainta compared to, 756. Trial of, from

tareS) 768. Whorst the great* shall be burned, 800. Wilderness, this world is, in eight particulars, 981. Will of man» how it acts, and how acted upon, iu

coBveraion, 661. Willow trees, saints eompaied to, 762. Wind, properties of it, 497. Spirit compared to it>

in twenty particulars, ib. How to know which

way that of the Spirit blows, 499. Witness^ Christ is, in ten particulars. 438. In the

day of j udgment, who and what* 484. The Spirit

is, in eight ditto, 619. Witnesses, necessary for a Christian, 484. Word, of God, compared to light, 526. To kisses

of Christ's mouth, 667. To a set, 670. To

gold, 672. To milk, 578. To strong meat, 876.

To honey, ib. To fire, 577. To a hammer, 582»

To the sword of the Spirit, 688. To leaven, 586.

To a glass, 686. To a plough, 588. To seed*

590. To rain, 692. To the dew of heaven, 696»

To treasure, 696. World, had a beginning, 290. A Wilderness, 806,

961. A field, 951. End of the, why called a

harvest, 962. Works, Christ's undoubted right to all those of God's

hands, showed in five particulars, 863. Worm, man compared to, 717* Wormwood, afflictions compared to, 948. Jf'ound, sin is, 907. Wheu it may be said to be

deadly, 908. Wrath of God, terrible, 298.

Yearly, sacrifice of the bnllock, a type, 991.

Zerubbabel, a type of Christ, 979.

INDEX

OF THE MOST REMARKABLE WORDS EXPOUNDED IN THE FIRST BOOK.

1007

Seraphim

Serpent

Servant

Shade

Shadow

Sharon

Shave, to

Sheath

Sheep

Shepherd

Shield

Ships

Shod, to be

Shoulder

Sift, sifting

Silence

SUver

Sin

Sion

Sit, tt>

Sleep, to

Smell, smelling

Smoke

Snare

Snow

Softness

Solomon

Son

109

152

167

8H

38, 88, 105

80

59

177

152

67

70,174

16,173 160 158

68,140

56

129

7,18, SO, 96

ISO

169

2T, 38, 63,165

62,164 112 147 116 164 179 166

Soul

4,31,40,151,187

Soundness

Speaking

Spear, a glittering

Speoies

Spiders Web*s

Spirit

Spears

Spouse

Sprinkling

Stair

Star

Step or Stair

Steps

Sting

Stipend

Stone

Steam

Strings

Strong-hold

Stubble

Sulphur

Summer

Sun

Supper

Swallow, to

Sweep, to

Sweetness

Swine

Sword

T

161

44,81

70

185

183

12

177

166

188

70, 174

84,102,103

171

46

1^5

177

86,129,175

118

70

173

140

131

S3

38,82. 94

184

143

60

164

151

6,86, 70.174

Tabernacle

Table

Tail

TakiN to

Target

Taste, tasting

Tears

I'empest

Temple

Theatre

Things

Thinness

Thirst, to

Thorns

'i'lioughtfulness

Threshing

Tliroat

Throne

Thunder

Time

Tongue

Tooth

Touching

Tower

Treasure

178

15, 176

144

169

70

63. 164

59,157

115

87, 180

16

90

iri2

1G8 184 62 140,

6

67

115, 190

21, 69, 106.187

5,89

143

63

87,172, 190

73, 175

Treasure and treasurer 38

Tree, a 134

Truth 181

Try, to 58

V

Vaxxbt 126

Vessel 177

Victory 13

Vine 70,136

Vineyard 136

Vintage 138

Virgin 90

VisUatlon 74

Unicom 184

Ungird, to 68

Voice of blood 91

Void, to make 58

Vomit up 190

W

Wauuho 68

Wall of fire 86

WaU 171,188

War 169,190

War, man of 66

Wash, to 67,133

Water 85, 117

Waves 118

Way 58,87

Weapons 76

Weight 177

Well, a 121,122

Whales 158

Wheat 136

Wheels 71

Whip 176

Whiteness 166

Whitestone 175

Whole 186

Widowhood 166

Wind 94

Windows 71

Whue 137

Winepress 138

Wings 78, 143

Winnowing 140

Winter 28

Wipe, to 57

Witness 55,67

Wolf 148

Wood 185

Woman 165

Work 6

Workman 66

World 15

Worm 77,153

Wormwood 135

Write, to 59

T

Ybabs 21

Yoke 161

Youth 166

Z

Zbal 60

Zerubbabel 171

iRGLAKD: l^rintedatth<i^HXAHOir iwbuvtt^Ut PsrariMO School, EatablUihed October 20, I85l,b]r David A. DotDWir

Vioar of Kilcasb, and Curate of Monksland, Gonnty of Waterlbrd.

I ^ V-