Tropologia, or, A key to open Scripture metaphors the first book containing sacred philology, or the tropes in Scripture, reduc'd under their proper heads, with a brief explication of each / partly translated and partly compil'd from the works of the learned by T.D. The second and third books containing a practical improvement (parallel-wise) of several of the most frequent and useful metaphors, allegories, and express similitudes of the Old and New Testament / by B.K.

God a Father.

JOHN 20.27.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — I ascend to my Father, and to your Father.

1 JOHN 3.1.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Behold what man∣ner of love the Father hath bestowed upon us, that we should be called the Sons of God.

THe 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, John 1.14. Eph. 1.3.

2. As he is the Father of Adam, and all his Natural Off-spring in re∣spect of Creation, Luk. 3.38.

3. As he is the Father of Mercies, all flowing from his Bountiful Hand to the Crea∣ture, 2 Cor. 1.3. Eph. 4.6.

4. The Father of all Good Men in respect of Adoption and Regeneration wrought in them by the Power of his Grace, Rom. 8.15. Gal. 4.6.

The word (Abba) is a Syriack word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and is derived from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ab, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to will, or acquiesce. It is only found in three places in Scripture; as Mark 14.36. Rom. 8.15. Gal. 4.6. and in all those places the * 1.1 Greek word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Father is joyned to it; which intimates (as learned men say) that the Gospel-Grace belongs to the Greeks, who were Gentiles, as well as the Jews. It is ob∣served, that this is the first word that usually Children speak, which carries a Spi∣ritual Allusion.

† 1.2 Whether it be read backwards or forwards, it sounds Abba, which by a sweet allusion seems to imply, that God is the Father of the Faithful, even when in their crosses and calamities he seems averse to them.

Others think that the Gemination or doubling of the word in Syriack and Greek, carries an Emphasis, signifying that God is always a Father, and that the Invocations of his Children should be put up with earnest Geminations, and vehemency of desire.

Hierom makes the later an interpretation of the former, as Rev. 1.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even so, and Amen; where the first is the explication of the second, being a He∣brew word.

In the ensuing Parallel we take the Title Father in the fourth respect above men∣tioned; and so it may not unfitly be termed a Metaphor, taken from a Natural or Earthly Father: Because God has the same love to, and care of his Spiritual or A∣dopted Children, as Worldly Parents have of their Natural Off-spring; and in what degrees of Paternal Eminence God excels them, shall be shew'd in the Di∣sparity.

METAPHOR.

I. A Father gives Being to his Chil∣dren,* 2.1 as Jacob begat the Twelve Patriarchs.* 2.2—Hence his Posterity are said to proceed out of his Loyns; and are called his Issue,* 2.3 or Off-spring.

II. A Father makes provision for the nursing, nourishment, and bringing up of his Children.

III. Fathers Cloath their Children; Jacob made Joseph a Coat of many co∣lours;* 2.4 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 e∣steems, and greatly pities his Children: If they are sick, or under any calamity, his tender and compassionate Bowels yearn with pity and sympathy to them.

V. A loving Father protects and de∣fends his Children 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 their weakest Chil∣dren, who are least able to help them∣selves, giving special charge to such as are intrusted to look after them, to take particular care of them.

VII. A Father provides Food and Physick for his Children:* 2.5 — If they ask Bread, he will not give them a Stone; nor a Serpent, if they ask him a Fish. How ready was the Noble-man to seek Jesus from place to place,* 2.6 that he might heal his sick Son at Capernaum?

VIII. A Father takes delight to hear his young Children learn to speak; and is bet∣ter pleased at their endeavour to express their minds, (though in a lisping, stam∣mering, or inarticulate Language) than in the most florid Rhetorick, or quaint Deliveries of others; and will answer their Requests, before the most perswa∣sive Oratory of Strangers.

IX. A loving and discreet Father pro∣poses himself as a patern and example of good to his Children, and exhorts them to imitate hlm.

X. A Father loves those Children best that are most like him.

XI. A Father takes care to educate his Children, and instruct them in all points of manners and good behaviour in the va∣rious circumstances of their lives, at home and abroad; towards Superiours, In∣feriours, and Equals, towards Friends and Enemies, and towards each other; giving them Precepts of good learning, and o∣ther qualifications suitable to their ranks and qualities.

XII. Fathers are very ready to hear the humble suit and requests of their dear Children, for such things as they stand in need of.* 2.7— Isaac crys to his Father, and he answered, Here am I my Son.

XIII. If a prudent Father grants not his Childrens request, it is because he knows they ask things that are not good for them, but such as would prove in con∣clusion hurtful, and prejudicial.

XIV. If a tender Parent sees his Chil∣dren play with any hurtful thing, or to be fond of that which may wound, kill, or destroy them, he takes it away from them.

XV. Fathers take care of their Chil∣dren, and are mindful of their welfare, when at the greatest distance.

XVI. A Father overlooks the common weaknesses and infirmities of his Chil∣dren, and pardons them upon their hum∣ble applications for it.

XVII. A loving Father is much griev'd if his Children prove wicked and rebellious, and useth all gentle and mild ways to re∣claim them.

XVIII. If a mild Fatherly intreaty, and gentle usage will not reclaim them, the Father uses a Rod,* 2.8 and chastises them, because he loves them.

XIX. A Father corrects his Children, not that he delights in it, but because it is absolutely necessary, he proportions the punishment to the Crime, his Bowels yern∣ing upon them the while; and when the Chastisement has effected its end, he is ready with open Arms to receive them,* 2.9 as in the case of the Prodigal.

XX. A Father provides a Portion for his Children, and takes care of their fu∣ture maintenance and subsistence, it be∣ing his duty to lay up for them.* 2.10

PARALLEL.

I. GOd is the Author of Spiritual Being to his People: Of his own will begat he us with the Word of Truth.* 3.1— Blessed be the God and Fa∣ther of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, &c. Hence Believers are called his Chil∣dren, begotten by his holy Word and Spirit.

II. God the Spiritual Father nourishes, and with Parental tenderness brings up his Children: hence 'tis said they are born up by him from the Belly,* 3.2 and carried from the Womb— To be laid to the Breast like new-born Babes,* 3.3 that they may re∣ceive the sincere Milk of the Word.

III. God Cloaths his Saints — He that so Cloaths the grass of the field,* 3.4 shall he not much more Cloath you, O ye of little Faith? He Cloaths them with the Garments of Salvation, covers them with the Robe of Righteousness, and adorns them with the graces of his Spirit, and Evangelical Holiness, that he might take the more delight in him.

IV. God so loved his children, that he sent his only begotten Son to save them:* 3.5 In love to their Souls he delivers them; they are precious in his sight, and honourable, and therefore he hath loved them, &c. Like as a Father pitieth his Children, so the Lord pi∣tieth them that fear him.

V. God saves and defends his Children from their Soul-Enemies, as Sin, Satan,* 3.6 Spiritual Wick∣edness in high places, which without his help would be too strong for them; therefore he covers them with his wing from the rage and malice of Persecu∣tors: he is always ready to take their part— If it had not been the Lord who was on our side▪ (says David) when men rose up against us, then they had swallowed us up quick, &c. What a strict charge does the Lord give to the Ungodly, touching his Israel? When they went from Nation to Nation, and from one Kingdom to another people, he suffered no man to do them wrong; yea, he reproved Kings for their sakes, saying, Touch not mine Anointed, and do my Prophets no harm.

VI. God is exceeding tender and thoughtful of the Babes and weak ones among his people, and gives particular charge concerning them unto his Ministers— Strengthen ye the weak hands,* 3.7 and con∣firm the feeble knees.— And in another place, Com∣fort the feeble minded, support the weak—He is said to gather the Lambs with his arm, and carry them in his bosom, and gently to lead those that are with young.

VII. God provides Food for his people, and whatsoever else they want—The young Lyons do lack and suffer hunger,* 3.8 but they that seek the Lord shall not want any good thing — There is no want to them that fear him. He abundantly blesses (Sions) provision, and satisfies her poor with bread — Gives meat to them that fear him, for he is ever mindful of his Covenant— He provides Physick for their Soul-Diseases— Bless the Lord, O my Soul (says David) who forgiveth all thine iniquities, who healeth all thy dis∣eases.

VIII. The Lord takes great delight to hear his little Children (his Babes in Christ) learn to pray,* 3.9 and open their wants to him; and though they stammer out a request or sigh, or lisp out a Peti∣tion, he is willing to hear and answer them—His Spirit helps their infirmities, (for they know not what they should pray for as they ought) and maketh inter∣cession for them with unutterable groans: Though (like the Prophet) they chatter like a ••••rane, yet he will not despise them; but rather lend his Ear to them, than to the vain pomp and empty Ceremonies of Formalists, and the specious performances of the Hypocrite.

IX. God is proposed by Christ as a holy patern and example to his Saints— Be ye perfect as your Father in heaven is perfect—And in another place,* 3.10 Be ye merciful, as your Father also is merciful. God is not soon angry, but patient and long-suffering, so should his Children be, &c.

X. The Lord God loves such of his Spiritual Children best, who walk closest with him, who are holy as he is holy, pure as he is pure, who are changed into his Image, made partakers of the Divine Nature.— Daniel was greatly beloved, and David recorded to be a Man after Gods own heart, by way of Eminency; and John is called the beloved Disciple, af∣ter the same manner: For it is agreeable to Reason and Equity, that where there is the nearest si∣militude, there should be the dearest love and Ʋnion.

XI. None teacheth like the heavenly Father, none more careful to train up and instruct his Children in right ways: he hath given them his holy Word, which is able to make them wise to sal∣vation; Prophets, Evangelists, Apostles, Pastors, and Teachers to instruct them, Rules to walk by, Precepts of behaviour towards Enemies and Friends, high and low, rich and poor: I will teach you (saith the Lord) what ye shall do— He teaches sinners in the way — He teacheth the hand to war— it is he only that teacheth to profit, Isa. 48.17. In a word, he hath given them the Lord Jesus, in whom are hid all the Treasures of wisdom and knowledge.

XII. The Ears of the Lord are ever open to the crys of his Children: Ask, and ye shall receive, &c. whatsoever ye shall ask in prayer, believing ye shall receive.—This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us; and if we know that he heareth us, whatsoever we ask, we know that we have the Petitions that we have desired of him.

XIII. The Lord God knows what's best for his Children, and never fails to supply them, if they ask in Faith.— He never refuses, but when they ask amiss— Ye ask, and receive not (says the Apostle James) because ye ask amiss, &c.

XIV. The heavenly Father, when Israel would be going on in a course of Idolatry and sin, tells them, he will hedge up their way with thorns, and make a wall, &c. that is, to stop Israels pursuit, insomuch that she shall not overtake her Lovers. As the Lord has a hedge of protection to secure his people from evil, Isa. 5.5. Job 1.10. so he has a hedge of affliction to keep them from evil. — The hedge of thorns is a Metaphor, and signifies much trouble and difficulty of going over it; and the wall, being a thicker substance, keeps them from passing through: his sore and heavy afflictions, are but as hedge, in a way of mercy, to keep his Children from evil, the pursuit of which would ruine them.

XV. The Lord God in seeming absence or di∣stance from his Children, never forgets them,* 3.11 but has them in continual remembrance, as in the case of Ephraim.

XVI. The heavenly Father overlooks the frail∣ties and miscarriages of his Children through Christ,* 3.12 for he accepts of a willing mind, &c. and highly prizes sincerity. — He is merciful to their unrighte∣ousness, and their sins and iniquities will he remem∣ber no more: he is free to pardon the penitent and humble Confessor, Psal. 32.5.

XVII. What a lamenting Prosopopoeia does the Lord use by the Prophet — Hear, O Heavens,* 3.13 give ear, O Earth— I have nourished and brought up Children, and they have rebelled against me. How great his patience is, and how gently he deals with them, and how frequent his calls to repentance are▪ the Scriptures noted in the Margent clearly evidence.

XVIII. God the heavenly-Father (if his Chil∣dren be stubborn and perverse) visits their trans∣gressions with a Rod, and their iniquity with stripes,* 3.14 yet takes not his loving kindness from them.—To be without Chastisement, is a note of Bastardy, and to be corrected, is a certain sign of Gods love, for those whom he loves he chastens.

XIX. God the Great Father does the like; My bowels (saith he) are troubled (for repenting E∣phraim) I will surely have mercy upon him — In all their afflictions he was afflicted— he chastens for our profit, and corrects in measure— he executes not the fierceness of his anger to destroy Ephraim, because he is God, and not Man; but in love and pity re∣deems (his Saints) &c.

XX. God lays up for his Children: he not on∣ly distributes plentifully of his good things now, but has much more in store and reversion for them. O how great is thy goodness (says the Psalmist) which thou hast laid up for them that fear thee!* 3.15 Henceforth (saith the Apostle) is laid up for me a Crown of Righteousness, &c.* 3.16

METAPHOR.

I. EArthly Fathers are men subject to passions, and may sometimes un∣justly harden their hearts, and prove cruel to their Children.

II. Earthly Parents, though Kings and Potentates, are men of little Dignity and Grandeur, in comparison of the Great∣ness and Glory of the Almighty.

III. Earthly Fathers may not know the condition of their remote Children, or may be unable to help them in straits, &c. or send seasonable supplies.

IV. Earthly Parents maybe in a mo∣ment made poor, and their Children brought to Beggery; or by giving may impoverish themselves.

V. Earthly Parents (though they in∣struct their Children, yet) cannot convert the heart.

VI. An Earthly Parent cannot so give his Estate, as that all his Children (col∣lectively consider'd) may possess all, and yet every one possess the whole, as if no other had a share in it.

VII. Fathers are mortal, they are Chil∣dren of yesterday, they pass away, and leave their Children Fatherless.

VIII. The best of Fathers, are no perfect examples or paterns of good∣ness, for their Children may not only e∣qual, but excel them.

DISPARITY.

I. OUr heavenly Father is God, and not Man, and therefore doth whatsoever is good and right,* 5.1 never wronging any of his Chil∣dren: In righteousness hast thou afflicted me.

II. But our heavenly Father has no Superiour in Quality, nor Equal in Dignity: his Majesty is infinite, and his Glory unspeakable; ten thousand times ten thousand,* 5.2 and thousands of thousands of An∣gels wait upon his Throne, the least of which ex∣cels all the Kings of the Earth.

III. God knows all the wants of his Children, in what place or condition soever they are in,* 5.3 and can give them sufficient, suitable, and season∣able relief, though the powers of Hell and wick∣ed men should be set against them.

IV. God can never be made poor,* 5.4 nor is his store the less for distribution— his Spiritual Chil∣dren are beyond all possibility of want.

V. God speaks to the heart, and fastens his Word as a Nail in a sure place:* 5.5 he makes the heart of stone to be a heart of flesh; he speaks the Word of Grace to them, and gives them the Grace of the Word.

VI. God makes every one of his Children joynt Heirs of the Eternal Inheritance; and yet 'tis so, that every one hath the whole propriety, they shall all possess a Crown and Kingdom of joy and glory joyntly,* 5.6 and yet so that every one shall have it wholly to himself, a whole God to himself, a whole Christ to himself, a whole Heaven to him∣self, every one has God for his Portion particu∣larly, and Christ for a Husband, and yet all of them joyntly do enjoy them together.

VII. God is immortal, from everlasting to ever∣lasting; he is called the living Father, the Father of Eternity, and so uncapable of any change: he is a Spirit, and the Father of Spirits and Life.

VIII. But God is a perfect patern to all his Children; those Perfections and Excellencies of the Divine Being that are communicable are set before us for our imitation, and though we should do our best to be as like him as we can, yet when we have done all, and gone as high as we are capable to go by the assistance of Grace, we shall notwithstanding infinitely fall short of that perfect Copy.

COROLLARIES.

1. FRom the foregoing Parallels we may infer, that Believers (as such) are of the most glorious and Illustrious Extraction in the world; for the Almighty God is their Father.

2. That this Spiritual Sonship is the greatest and chiefest of Blessings and Privi∣ledges, because it gives a Title to an Everlasting Kingdom in Heaven.

3. That Saints should be incouraged against doubts, dejectedness, and dispondency in∣affliction, because their Father has provided so glorious an Estate in reversion for them, and which they shall shortly possess.

4. That Saints have cause to be comforted, for they have a gracious Father ready to receive all their Applications; and in all cases help, relieve, and defend them.

5. That it is the duty of Saints to behave themselves suitable to their quality, and not debase their Birth and Pedigree, nor stain the glory of their Fathers House by sinful, base, reproachful actions. A sordid imploy, and base Society, do not become a Kings Son.

6. As God is the best of Fathers, so let Christians labour to be the best of Children.

7. Let them beware how they grieve his Spirit, or provoke him to take the Rod.

8. This may support us under the loss of our nearest and best Relations.

God a Portion.

PSAL. 16.5.

The Lord is the Portion of my Inheritance.

PSAL. 73.26.

But God is the strength of my heart, and my Portion for ever. See Jer. 51.12. Psal. 112.57. Psal. 142.5.

POrtion (or Inheritance, as the word is read, Gen. 31.14. 1 King. 12.16. and 2 Chron. 10.16.) is a Metaphor taken from Earthly Portions or Inheritances, which shall be considered in a fourfold respect. Viz.

• 1. Its Nature.
• 2. Its Extent.
• 3. Its Signification.
• 4. Its Usefulness.

And under these Considerations, it affords matter for the ensuing Parallel.

METAPHOR.

I. A Portion, or Inheritance, is a Gift.

II. A Portion, or Inheritance, as it in∣cludes Education, and provision of future maintainance, is the best gift that men can dispose of.

III. A Portion, or Inheritance, is gi∣ven to advance the honour and interest of the person on whom it is bestow'd.

IV. A Portion, or Inheritance, as it is the best for quality, so the extent and proportion of it is usually commensurate to the Riches and Estate of the Donor: a good and great Predecessor, Father, or Benefactor, gives like himself in quanti∣ty, as well as quality.

V. Portion, or Inheritance, implies or supposes Relation: Men do not give Portions to Forreign Strangers or Ene∣mies, but to Relations that are so Na∣turally, or by Adoption.

VI. A Portion, or Inheritance, signi∣fieth love and good will to the Subject: Men never give Portions and Inheritances out of hatred and ill will.

VII. The Gift of Portion and Inheri∣ance, is bestowed on purpose to fix the Subject to whom it is given in a future settlement of Happiness and Prosperity.

VIII. A Portion or Inheritance frees from that Contempt others are exposed to that have none; they that have no Portion are acounted poor, beggarly, and inconside∣rable Persons, Men of no Esteem.

IX. A great Portion or Inheritance doth not only free from Contempt, but procures many Friends, (as Solomon speaks) the Rich hath many Friends.

X. A great Portion or Inheritance, makes a Man to value himself accordingly, he will not joyn in Affinity with any who are not suitable to him, or are much below him.

XI. A great Portion frees a Man from fear of want, and so elevates his Mind to a more noble and high degree of living than those that have none.

XII. A Man that hath the greatest Porti∣on and Inheritance, will not be perswaded to change Estates with other Men.

XIII. An earthly Man that has a great Portion, esteems highly of it, as appears by the Young Man in the Gospel; and as Christ saith, Where your Treasure is, there will your Hearts be also.

XIV. A great Portion or Inheritance, makes way for Entrance into or Alliance with a great and noble Family.

XV. A great Portion or Inheritance, makes a Man able to do more Good than multitudes of others can, he can help those he loves; and oftentimes Enemies receive Advantage by him.

XVI. A great Portion or Inheritance fur∣nisheth a Man with whatsoever is good and desirable here below, yea, with the best of

every sort, whether for Necessity, or to make the Life comfortable; a Man lives upon his Portion, and reaps whatsoever Good, Profit, or Pleasure it is capable to afford him.

PARALLEL.

I. GOd hath given himself to his people to be their Portion for ever.* 7.1

II. God,* 7.2 being comprehensive of all spiritual good, is the best gift that can be received; and when he becomes a Portion to good men, he makes them partakers of his Divine Nature, gives them his holy Spirit, even the wisdom that is above.

III. God in giving himself unto his people, ad∣vances their honour and interest, and makes them no less than Kings and Princes; for when he makes them Heirs of God,* 7.3 they then become Joynt-Heirs with Christ— Instead of thy Father shall be thy Children, whom thou mayst make Princes in all the Earth, &c. And hast made us unto our God Kings and Priests, &c.

IV. God who is the greatest, the richest, and most liberal Predecessor, Father, or Benefactor, always gives like himself in quantity and propor∣tion—Open thy mouth wide, and I will fill it— Ask,* 7.4 and you shall receive, that your joy may be full— Ask what ye will, and it shall be done for you, &c. E∣ven above what you can ask or think— He doth not only make them to inherit substance, but he fills their Treasury, makes all grace to abound towards them, and with-holds no good thing from them that walk uprightly.

V. God is not the Portion of Devils or wicked men, who are Enemies and Aliens,* 7.5 the proud he knoweth afar off, but he is the Portion of the Righ∣teous, such as are his Relations by Regeneration or Adoption, if Children, then Heirs—But when he shall appear, we shall be like him.

VI. God when he becometh the portion of a∣ny man, it is out of love, the greatest love and good will that ever was exprest:* 7.6 a love that is admired, because unmeasurable: O the height and length, &c. What manner of love is this! A love that is great, large, fathomless, without end.

VII. So God in becoming the Portion and Inheri∣tance of Saints, doth design thereby to fix them in a future settlement of Eternal Happiness and Felicity. The pure in Heart shall see God,* 7.7 be with him and injoy him for ever: Everlasting Joy shall be upon their Heads, they shall obtain Joy and Gladness, Sorrow and Sighing shall flee away.

VIII. So Saints in having God to be their Portion, are delivered from that Reproach and Contempt the Holy Scriptures cast upon others (viz.) on the Un∣godly of the Earth,* 7.8 who because they have no Part nor Portion in God, are called poor, blind, and misera∣ble; whereas the Saints are called honourable,* 7.9 and excellent ones, Jabez was more honourable than his Brethren; they are Men of Name, Princes, God's Treasure, his beloved Ones, his Jewels.

IX. So the Saints having God to be theirs, are not only freed from the greatest Contempt, and made Honourable Ones,* 7.10 but thereby come to have many Friends, all the Angels of Heaven are in perfect Bonds of Peace and true Friendship with them, as well as all Saints on Earth, who bless and pray for them; nay, many times God makes their very Ene∣mies to be at Peace with them.

X. So God being a Saint's Portion, it makes him value himself upon the best and most worthy grounds in the World. (1.) Because he is rich. (2.) Incon∣ceiveably rich. (3.) Really rich; other Men, great Men of the World are but seemlying rich▪ (4.) His Riches and Portion make him really Honourable,* 7.11 truly Noble and renow'd in the sight of God, Angels, and Saints. (5.) Because God hath made him so rich and illustrious. (6) Because he cannot be made poor by Men nor Devils; His Riches are durable.

XI. So when a Saint comes to know that God is his Portion, how doth it free him from fear of want; others have cause to fear they shall beg at Harvest and have nothing, when he knows what Mines of Treasures are laid up for him against that day:* 7.12 The Lord is my Shepherd, therefore I shall not want; yet will I rejoyce in the Lord, I will joy in the God of my Salvation; the Lord is my Portion, saith my Soul, therefore will I hope in him.

XII. So a Saint knowing God is his Portion, will not change his Estate with Kings, and mighty Po∣tentates of the Earth, who are ungodly;* 7.13 I had ra∣ther be a Door-keeper in the House of God, than to dwell in the Tents of Wickedness. Moses contemned the Glory of Pharoah's Court, by seeing him who is invisible to be his Portion.

XIII. So he that hath God to be his Portion, e∣steems highly of him;* 7.14 He loves the Lord with all his Heart, with all his Soul, and with all his Strength; I will love the Lord as long as I live.* 7.15 Whom have I in Heaven but thee, and there is none upon Earth that I desire besides thee? God runs continually in his Mind.

XIV. A Saint having God to his Portion (viz.) having obtained an Interest in God through Christ, comes thereby to have Right to Baptism, that initia∣ting Ordinance into the Church; when he comes,* 7.16 the Door is opened immediately to him into the Hea∣venly Family and Houshold of God.

XV. So a Saint having Interest in God, he is made capable of helping and doing much Good to others. (1.) By his Prayers;* 7.17 for the Ears of God are open to his Crys, they are his Delight. What Good did Israel receive by Moses's Prayer? &c. (2.) By good Counsel. (3.) By comforting others that are cast down, with the same Comfort where∣with they themselves are comforted of God. (4.) By helping against Satan, by shewing his Devices, &c. (5.) And by their holy Example and Conversation. 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, and the House of Potephar for Joseph's sake? and what said the Inhabitants of Jerusalem in Isaiah's time, Except the Lord of Host had left us a very small Remnant, we should have been as Sodom, and we should been like unto Gomorah.

XVI. So a Saint having God to be his Portion, is furnished with whatsoever is truly good and desirable, viz. 1. Heavenly or divine Life to quicken him; He is our Life. The Man who hath not 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 them. 7. Glorious Robes to cloath them. 8. Excellent Graces to adorn them. 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 from his Portion, that he is able to take in all that Good God sees necessary for him.

METAPHOR.

THE best of Portions and Inheritances in this World, are earthly and cor∣ruptible.

II. Other Portions are laid up in Rever∣sion for this and that Child, Friend or Bro∣ther, and they have no Benefit of it at pre∣sent.

III. Other Portions, tho great, yet not infinite, immense, and unsearchable, the Worth of the greatest earthly Portion may be computed or reckon'd up.

IV. Other Portions may be great, and yet not Alsufficient, it cannot supply the Posses∣sor with whatsoever good thing he needeth.

V. Other Portions and Riches here may be good, and yet there is no necessity of them, Men may be happy without them; worldly Riches are not absolutely necessary.

VI. All other Portions have their mix∣tures, they are, as one observes, a bitter∣sweet: many Snares and Evils attend a Man that has a great Portion of worldly things.

VII. Other Portions are common to Men, to the vilest of Men; in every Nation Riches are often given without distinction, Saints and Sinners have them alike.

VIII. Another Portion is not universal, it doth not comprehend all good things; it may lie in Gold, in Silver, in Land, Houses, but not comprehend all Portions, or all good things whatsoever.

IX. Other Portions may be taken away by Thieves, wasted or consumed by Fire.

X. Other Portions may be great, and yet not suitable in all respects to all Persons, and at all times; what will Gold or Silver signify to the Soul? what help can it administer at Death?

XI. Other Portions cannot satisfy the Man that enjoys them, all the World cannot fill the Soul, nor give full Satisfaction to it.

XII. Other Portions may be spent, a Man by living upon them, may waste them; the Prodigal Son wasted all his Portion.

XIII. Other Portions are but for a time, they pass away, and Riches are uncertain things, they are upon the wing, they will not abide for ever.

III. The largest Inheritance cannot make a man absolutely happy.

DISPARITY.

GOD is a Portion immortal and incorruptible, he is the same and changes not; called often, the Eternal and Immortal God, and so an Immortal Good.

II. God is a present Portion, present Help, a pre∣sent Support, present Riches, present Honour;* 9.1 Thou art my Portion in the Land of the Living.

III. God is an immense, infinite, and incompre∣hensible Portion, none is able to account or compute how rich a Saint is; what are all Nations of the World to him? even less than nothing, and Vanity.

IV. But God is an Allsufficient Portion, in him is a sufficiency of all good Things a Saint can need;* 9.2 no Good will he with-hold from him that walketh uprightly.

V. But God is a Portion that is absolutely necessa∣ry; he that hath all other good things and not God, no Interest in him, is miserable, and shall be damn'd.

VI. But God is a pure unmixt Portion, there is nothing in him but Goodness, Light, and no Darkness, Joy, and no Sadness, Life, and no Death; and this they will find when they come to the full Possession and Injoyment of Him.

VII. But God is a peculiar Portion; he gives him∣self only to his own People, to his own Elect;* 9.3 He is, (saith David) the Strength of my Heart, and my Portion for ever; this God is our God. The Lord, saith a gracious Soul, is my Portion; there is not a wicked Man in the World can say so.

VIII. But God is an universal Portion, whatso∣ever 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 has God hath all, no∣thing, is good without him, nothing can be evil that fals upon a Saint that hath him; God is good in every thing, and he is good of himself alone, when every thing else is gone; Having nothing,* 9.4 yet possessing all things.

IX. God is a Portion that none can rob the Soul of, no Fire can destroy the Soul's Inheritance.

X. But God is a sutable Portion to all Persons, in all things, and at all times; this Portion suits the condition of the Soul, the necessities of the Soul, the wants and desires of the Soul. Is the Soul blind, na∣ked, sick, wounded, poor? sutable Supplies in these respects, and all others, are to be had in him

XI. But God is a Portion that satisfies him who hath a part and interest in him; My Soul shall be satisfied as with Marrow and Fatness:* 9.5 He gives the Soul full content and satisfaction.

XII. But God is a Portion that can never be spent: tho the more a Saint lives upon his Portion, the more rich he is, the more comes in upon him, God is an unexhaustible Portion.

XIII. But God is a never-failing Portion, he is not only a Portion now, but will be a Portion here∣after, a present, and yet a future Portion, a Portion whilst we live, a Portion when we dy, and a Portion to Eternity.

III. But God is able to do all things that will make up a full and compleat happiness.* 9.6 (1.) He gives peace, and serenity of mind. (2.) Fills with joy and peace in believing. (3.) Seals up to the day of Redemption. (4.) Sends Angels to rescue and con∣duct, and at last lodges safe in the Bosom of Abraham, in a Land of light and blessed immortality.

COROLLARIES.

1. THis shews the great and wonderful condescention of God in giving himself to be his Peoples Portion.

2. This shews the great difference between the godly and ungodly, the one are ex∣ceeding rich in the midst of poverty, and the other miserably poor in the midst of riches; as in the Case of Lazarus, and the Rich Man.* 9.7

3. It shews how grosly the World is abused by Satan, in esteeming good men to be poor and miserable; since the meanest of them is born to a Kingdom, and Heir-Ap∣parent to a Crown, which is but the least part of their Portion neither; for the height of their Inheritance is the God of the Kingdom.

4. From hence we see the reason why wise and good men slighted the World; for they had 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 he 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 a brave mind; much more the view of the stately Canopy of Heaven, and the Mar∣vels of the Creation, will carry our minds to the Contemplation of the great Crea∣tor: But (3.) 'Tis because of affected and chosen ignorance, with which Satan strikes; so that mens Damnation is of themselves.

6. This shews the infinite reasons that sway with good men for the choice of this Por∣tion, because if they have him, all that's good and desirable is theirs, and all is no∣thing without him.

7. This may lead us to enquire who have this God for their Portion. (1.) They are such as set light by the World, and all things short of him. (2.) Their thoughts are upon him, and hunger and thirst after him, cleaving to him as the highest Object. (3.) They make their boast of him, I will make my boast of God. (4.) They take care to keep him. And (5.) Are resolved to exalt him: O God, thou art my God, I will exalt thee.

8. This leads us to an useful enquiry after the best way to get this God to be our Portion, which may be reduced to the following Heads: (1.) 'Tis necessary to know how we lost him, viz. by sin. (2.) To remove that that separated 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 themselves, yet) by 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 fear Death, because it is but the entrance to a fuller enjoyment. (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.

PSAL. 90.1.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 9.8 Lord, thou hast been our dwelling place, (or Habita∣tion) in Generation and Generation— (or, in all Generations.) See Psal. 91.9.

1 JOHN 4.16.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Et manens (vel qui manet) in chari∣tate, in Deo manet—He that abideth (or dwelleth) in love, dwelleth in God.

UNder the Metaphor or similitude of an Habitation, or dwelling place, the Lord God is exprest by the Psalmist in this Text: The words Habitation, Dwelling-Place, and House, are promiscuously used in Scripture, and signifie the same thing; viz. the chief place of residence, or abode; the nature, usefulness, and conve∣niency of which, the ensuing Parallel demonstrates.

METAPHOR.

I. A Habitation, or House, is a secu∣rity against extream and intem∣perate heat.

II. It is a place of shelter in a tempe∣stuous or stormy season; for when Wind, Rain, Hail, Snow, Thunder, &c. are like to annoy us, that's a safe retiring place.

III. It preserves the body from the in∣juries of excessive cold: 'Tis a lamenta∣ble thing to be housless and harbourless in a sharp Winter; many have been be∣nummed, yea frozen to death that way: Our house is the proper place where fire is made to warm us.

IV. Our Habitation is the place where our choicest comforts remain; as our dearest Relations, Company, chief Riches, or Treasure.

V. A Habitation is a place of rest; for there our bodies (when tired by watch∣ing, journeying, or labour) are sweetly reposed.

VI. Our Habitation is our Home; for in other places we are but Strangers and Sojourners, and expos'd to endure many hazards and disorders, which we are safe from at home.

VII. There must be some certain known way, or passage leading to a Habi∣tation or house, by which Enquirers may come to it.

VIII. A Habitation or house is a San∣ctuary and safeguard against Thieves, Rob∣bers, and Murderers; it is a mans Castle to secure him and his.

IX. A Habitation hath a Door to let into it, which is opened only to such as are approved Friends.

X. A Habitation or house is adorn'd with Galleries, and other beautiful Orna∣ments, environ'd with Gardens, Mea∣dows, Pastures, Walks, Fountains, &c. for pleasure as well as profit, which makes it an excellent and lovely Seat.

XI. 'Tis Right and Propriety makes a stately Habitation valuable: Passengers may cast a transient look upon it, but lit∣tle mind it, because it is none of theirs.

XII. A house or Habitation is a place of Hospitality, there Friends are invited, Strangers entertained, and Beggars re∣lieved.

XIII. He that is totally without a Ha∣bitation, is accounted to be in a very de∣solate and miserable condition, and ex∣posed to all the inconveniencies above∣named.

XIV. In a Habitation, or great house, are many Lodging-rooms for repose, and some secret Chambers for security in times of danger.

PARALLEL.

I. GOd secures and defends his people from the rage of Satan, (which is called his Fiery Darts) and the malice and persecutions of wicked men; for his protection like a refreshing shade is round about them:* 11.1 Thou hast been a sha∣dow from the heat.

II. God is the Souls chief and only Sanctua∣ry— When I am afraid, saith David,* 11.2 I will trust in thee; that is, as the Emphasis of the word bears, I will retire into thee my blessed Habitation, for thou art a strength to the poor and needy, and a refuge from the storm— When the blast of the terrible one is as a storm against the wall, &c. In the strangest Convulsions of State, Revolutions of Kingdoms,* 11.3 and Epidemical Calamities that afflict the World, the Inhabitants of this blessed Mansion are sure to enjoy certain safety and tranquility.

III. Such as dwell in this heavenly habitation are preserved from a dead, frozen, and benum∣med frame of spirit, they are made zealous and warm for God, fervent in spirit, serving the Lord, inflamed with a divine fervour, (by the influence of the holy Spirit which is called Fire) anima∣ting them with courage and resolution to stand for God and his ways against all opposition.

IV. God is a good mans chief comfort, he is the joy and delight of his Soul: for as he is the † 11.4 summum bonum in himself, so all good things are radically and originally derivative from him: therefore such as would partake thereof, must have recourse to him—In him is the Saints 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, says David.* 11.5

V. Such is God to the Soul, thither is the weary and heavy laden sinner invited,* 11.6 in order to receive rest: there's eternal repose (after the troublesome Pilgrimage of the flesh) in rever∣sion for all that die in the Lord: Return unto thy rest, O my Soul, saith David, &c.

VI. God is a Christians Home: one may be said to be absent from God, when he strays abroad, giving the full Reins to a loose, carnal and disso∣lute mind pursuing the vanities and follies of the world, neglecting the solid comforts and de∣lights of his proper home, exposing himself to the hazards and disorders of a strange and dan∣gerous entertainment among his Soul-Enemies; whereas to live with God,* 11.7 in a way or spiritual Love and Communion, is to dwell in God, and makes way for a more immediate and personal participation of his glory after death, which made the Apostle desire to depart, Phil. 1 21, 22, 23. Because death was gain to him, inasmuch as it was to state him in his blessed and eternal home.

VII. The Lord Jesus is the way that leads to this heavenly habitation: I am the way, the truth, and the life, no man cometh to the Father but by me:* 11.8 he is a Priest to attone, a King to govern, and a Prophet to teach and direct his people.

VIII. God is a Sanctuary to his Saints▪ and a safe retreating place from the assaults of Satan, sin, and in-bred corruption.—From these Enemies there is no safety, but by flying to the mercy of God in Christ.

IX Christ is the Door that lets into this hea∣venly habitation: this Door is always open to such only as are his known and approved Friends: I am the Door,* 11.9 by me if any man enter he shall be sa∣ved: No man knoweth the Father but the Son, and he to whom the Son shall reveal him.

X. This heavenly habitation is furnished with all those glorious Ornaments that are needful for spiritual profit or delight: Gospel Instituti∣ons and Ordinances are by Expositors under∣stood to be the Galleries of this habitation, where the King is held: In all places where I record my Name, I will come unto thee,* 11.10 and I will bless thee— The blood of Christ is a Fountain of life, Rev. 21.6. A Fountain opened for sin and for uncleanness, Zach. 13.1. His Church is his Garden. A Gar∣den inclosed is my Sister, my Spouse, Cant. 4.12. His word as a green and pleasant pasture, Psal. 23.2. and his Spirit the Spring that waters every plant and flower: I will pour water upon him that is thir∣sty, and floods upon the dry ground— I will pour my Spirit upon thy seed, &c. Isa. 44.3.

XI. 'Tis an Interest in God that makes a Soul to value him at so high a rate: Thou art my God, I will praise thee: Thou art my God,* 11.11 I will exalt thee, Psal. 118.28. The Lord is my portion, there∣fore will I hope in him.* 11.12

XII. To this heavenly habitation friends are solemnly invited: Hoe every one that thirsteth, come ye to the waters— and he that hath no money come,* 11.13 come ye, buy and eat, yea come buy Wine and Milk without mon••••y, and without price. Now hath God granted to the Gentiles (who were Strangers and Aliens) repentance unto life. This is the receptacle of poor hungry souls, where a plentiful relief is daily given and freely distributed.

XIII. He that dwells not in God through Christ, is in a very sad and dismal condition, being exposed to the curs•••• of the Law, and divine wrath; upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest.* 11.14

XIV. The glorious Attributes of God are as so many retiring Rooms, and places of security and repose, to which the Saints must have recourse in times of danger — Come my people, enter thou into thy chambers, and shut thy doors about thee,* 11.15 hide thy self as if it were for a little moment, until the in∣dignation be overpast: More particularly, inasmuch as he is Omniscient, he knows what's 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 Almighty, and can accomplish, or effectually bring to pass, whatsoever his know∣ledge dictates for our good —He is faithful, and therefore whatsoever he has promised shall be cer∣tainly fulfilled— He is good and merciful, which is a great encouragement to sinners to make applica∣tion to him, and commit 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.

METAPHOR.

I. A Habitation, (or house) though never so stately and magnificent, is yet the work and contrivance of a hu∣mane Architect, and is composed of pe∣rishing materials.

II. Habitations here below serve only to accommodate the body; the Rich Man in the Gospel that fared sumptuously e∣very day,* 12.1 had no Habitation for his Soul but Hell, verse 23.

III. A Habitation may be overthrown by an Earthquake, blown down by a Storm, demolished by an Enemy, consu∣med by fire, or the decays of time, &c.

IV. A House may secure from some, but not all dangers; for Thieves may rob us of our Treasure, or an Enemy (if stronger) may dispossess us, and strip us of that, and all our Estate.

V. A Habitation, in its circumference and dimensions, is limited, and may be easily filled; neither is any so compleat, but may admit of further improvement or perfection.

DISPARITY.

I. GOd is an everlasting God, has his being of himself,* 13.1 a most spiritual and imma∣terial substance, incomprehensible in his Es∣sence, and so beyond Humane and Angelical Conception. If our earthly house of this Tabernacle were dissolved, we have a building of God,* 13.2 an house not made with hands, eternal in the heavens.

II. But God is a Spiritual Habitation, and ac∣commodates the Soul, or inward man, with whatsoever conduces to his eternal happiness: he provided a seat in Abrahams Bosom for poor Lazarus,* 13.3 &c. and will receive his Saints into himself where they shall dwell for ever.

III. But God the heavenly Habitation is sub∣ject to none of these accidents, can receive no hurt, and is everlasting—Yesterday, to day, and for ever the same, never to be antiquated, and needs no re∣paration▪ &c.

IV. But God is a shelter from all kind of spi∣ritual danger; he dwells safely that dwells in him:* 13.4 Thou shalt not be afraid for the terrour by night, nor for the Arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction, &c. because thou hast made the Lord which is my refuge, even the most High, thy habita∣tion, there shall no evil befall thee, neither shall any plague come nigh thy dwelling, &c. Here no Thief can b••••eak thorough, nor Moth corrupt, nor can the Possessor be turned out by all the Enemies in the world.* 13.5

V. God cannot be circumscribed by any limits, but is infinitely capacious and receptive of all, that through Christ come to him; and so abso∣lutely perfect, as that he needs no addition, al∣teration, or diminution.

COROLLARIES.

1. FRom the foregoing particulars we may infer the necessity of self-examination, viz. whether we have any Interest in this Heavenly Habitation; in order to which, the particulars following are presented as the proper Notes and Marks of a Dweller in God.

(1.) Hereby know we that we dwell in him, and he in us, because he hath given us of his spirit, 1 John 4.13. which makes men and women heavenly, and spiritual, and so, fi•••• Inhabitants to dwell there.

(2.) If we dwell in love to God, 1 John 4.16. Deut. 11.1. then we dwell in God; for to love him is to keep his Commandments: This love must be with all our hearts, and to him above all others, for he will have no Competitor.

(3.) If we love one another, God dwelleth in us, 1 John 4.12. and his love is perfected in us; if Brotherly love continues among us each to other, it is a very certain mark that we dwell in this Habitation.

(4.) Sincere confession, and sound belief that Jesus is the Christ, or the Anointed of God, argues a Child of God, 1 John 5.1. to such this Habitation is open— We must believe that he is our Saviour, and our Soveraign, a Priest to attone, a Prince to rule, and a Prophet to teach us, 1 John 4.15. Whosoever shall confess that Jesus is the Son of God, dwelleth in God, &c.

(5.) A life of Divine Communion and Contemplation is an evident sign of dwelling in God; such are with him in the Mount, and partake of his blessings, &c.

(6.) A serious return from wandering, and a hearty Renuntiation of all resting places short of this, denotes an Interest in this Habitation.

2. From hence we may infer the absolute necessity of a diligent Inquisition, how we may obtain this Eternal Habitation for our Inheritance, considering how many Beasts of Prey are watching to devour us, and the impending Storms that threaten us, in such a day as this is.

3. We may infer the folly and madness of such as take up their rest in the base and contemptible dwellings of this world, that bid their Souls take their ease, wallow∣ing in brutish sensuality, and neglecting this holy Habitation.

4. It concerns us to be very circumspect in our walks, that we be not turned out of Possession, nor lose our hopes and assurance of it. Men are very careful that the Deeds and Evidences relating to their Earthly Possessions be Authentick, and safely kept, much more should Christians be so of this Eternal Mansion.

2. This should keep us from murmuring, if we have not such stately Fabricks as others to dwell in here, because this Heavenly Habitation (that infinitely ex∣cels all Earthly Structures, though never so glorious) is ours.

3. Let not God lose the glory of so gracious a condescention, in becoming a Ha∣bitation for us— Let us not slight his infinite love, that provided this shelter for us, from the danger of the open and unguarded Fields.

4. Let it be an encouragement against slavish fear; to be afraid of Man (who is a Worm) is to forget where you are.

5. Let sinners be advised to hasten to this resting place, and get an Interest in this Habitation, else their security is a certain fore-runner of destruction. For,

• 1. They lye open, and exposed to all sorts of Spiritual Enemies, and Soul-calami∣ties, from the Devil, wicked men, and innate corruption.
• 2. Now there is an opportunity, let it be taken hold of, or else the day of Grace may be past, and the Market ••••ver, without possibility of recalling it.
• 3. Christ stands with his Arms spread to receive them, he is an open Door to let them in, and partake of the joys and glory of this house, &c.
• 4. It is a most unnatural cruelty to their own Souls; for if they slight it, they be∣come Self-Murderers, and Instruments of their own Damnation.
• 6. Lastly From what hath been said, we may infer the superlative happiness of good men, whose Habitation the Great God is; for they shall be safe there from all kinds and degrees of danger and disturbances, made Partakers of whatsoever is good and desirable, and that for EVER AND EVER.

God an Husbandman.

JOHN 15.1.

My Father is an Husbandman.

IN this Metaphor four things are implied or supposed.

• 1. That an Husbandman must have ground to work upon.* 13.6
• 2. A Stock to Defray the charges and expence requisite to manage it.
• 3. Skill and Knowledge to perform it.
• 4. Instruments, and whatsoever else is needful for such an Undertaking, or Employment.

In these Respects God may be said to be an Husbandman, because

• 1. He is a Rich Husbandman; For all the world is— the earth is the Lords, &c.
• 2. A great and honourable Husbandman; For all Bow before him.
• 3. A skilful and wise Husbandman; For none can teach him.
• 4. A diligent and careful Husbandman; For no neglect can be charged upon him.
• 5. A generous and liberal Husbandman; For all partake of his Bounty. For a further illustration take the following Parrallel.

METAPHOR.

I. A Rich Husbandman has not only fruitful Fields, Vineyards, Gar∣dens, Orchards, &c. But also some bar∣ren Heaths, Commons, and Wilder∣nesses.

II. A rich Husbandman has many Beasts, some of which are of a hurtful and mischievous nature, which he fetters or ties up, restraining them by some in∣vention or other from doing injury to his other Cattle, and breaking into his Gardens or Orchards to spoil his precious flowers and tender plants.

III. A Husbandman puts some of his Cattle into fat pastures to feed and fat∣ten them against the day of slaughter.

IV. A husbandman expects not that return and increase of precious and pro∣fitable fruit from the dry heath and bar∣ren Wilderness, as from the rich Valleys, Gardens, Fields, Vineyards, &c. which he hath bestowed much cost and labour upon in manuring, sowing, planting, watering, dressing, &c.

V. A husbandman divides and sepa∣rates his land,* 14.1 (especially that which he designs for tillage and principal use) from other mens. Every one knows his own land, and to this end they have landmarks and the like, by which propriety is preserv'd.

VI. A husbandman doth not only di∣vide and separate the land that he designs for special use, whether Orchard, Field, or Vineyard,* 14.2 from all 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 trod down by the Beasts of the Field.

VII. When a Husbandman hath Fenced or Walled in his ground, he digs or plows it up, in order to the manuring of it, and making it good soyl, fit for the use intend∣ed, whether for choice grain, plants, or o∣ther things.

VIII. A husbandman finds some ground more hard, stony and barren than o∣thers, and what the Plow cannot break up, the Spade and Mattock must; If it be very rocky, a Hammer is used to break it in pieces.

IX. A husbandman finds by experience that no ground till it be well manured and Planted, brings forth any thing but what na∣turally grows of it self. Choice plants must be set, and seed must be sowen if we will expect fruit.

X. When a Husbandman has ploughed or digged up his Field, he discovers the nature and quality of the ground; and finds much Filth, Worms, Weeds, and loathsome trash are turned up, which be∣fore lay hid; so that we many times won∣der, that land so fair in appearance should prove so naught.

XI. The husbandman takes much pains and bestows great Cost to make his barren ground fruitful, and destroy those hurtful Weeds which would Choak the seed, de∣prive it of nourishment, and so spoil its growth— He also lays on much Dung to fertilize it and make it yield the greater Crop.

XII. Though the husbandman doth not find his ground 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 his endeavour, in hopes that what fails in one year, may be effectual in another.

XIII. The husbandman grudges not at the cost he is at, to make his ground fruit∣full, but does it with a willing mind and ve∣ry chearfully.

XIV. A husbandman sees when his field is plowed and sowed, that it must be wa∣ter'd with the dew of Heaven, or it will not thrive. The Earth cannot bring forth, un∣less the Heavens distil their precious drops, and refreshing showers upon it— therefore he prays for rain, and if it rains not, he o∣pens his sluices to water his Meadows and other low Ground to make it fructifie.

XV. The husbandman finds that low Grounds, Valleys and Meadows by Rivers sides are most fruitful; whereas Mountains, Heaths and Hilly grounds, how lofty soever they seem, are commonly barren and un∣fruitful: And though they may for a time bring forth, yet by the scorching heat of the Sun, and for want of moisture by which it should take deep root, 'tis so parch∣ed and burnt that it rarely (if at all) comes to maturity.

XVI. A husbandman takes much pains to weed his Gardens and prune his Trees, and if he finds the weeds come up thick, e∣specially such as are of a hurtful and mis∣chievous kind, he uses all ways and proper means to destroy them, lest they should spoil the fruit of his Garden, Field, or Vineyard, &c. Yet notwithstanding some reliques of the old roots are left, which are apt to spring up afresh, unless continu∣ally cropt off and kept short.

XVII. A husbandman, in consideration of all his labour and charge, expects fruit an∣swerably from his husbandry.* 14.3

XVIII. A husbandman often goes to see the success of his labour and how his Corn and other Plantations thrive, and is much delighted and comforted to find a good

increase and fair hopes of a great Crop; to reward his pains. How he rejoyces, when he finds every Vine full of thick Clusters, every Tree loaden with Fruit, and the Val∣leys covered with precious Corn?

XIX. The husbandman is exceedingly grieved, when, (on the contray,) he finds his fields barren or blasted, and his hopes of a plentiful harvest disappointed.

XX. When the husbandman finds many Trees and Branches barren, or without 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 Ser∣vants which he employs to work in his Vineyard, or as Labourers in his Har∣vest.

XXII. A husbandman that hath in his house, a faithful, labourous, an experienced servant, highly prizes him, he is esteemed above any that are unskilful, slothful, or negligent in their business.

XXIII. The husbandman oftentimes finds his pleasant trees, choice plants, and fruitful fields annoyed and greatly damnifi∣ed by Catter-pillars, and other hurtful Ver∣mine.

XXIV. When the husbandman finds his Fields or Vineyards quite barren, and that no manuring will help, but thorns, briars and weeds abound, he plucks up the hedges and lets it lie fallow and common to all.

XXV. A husbandman Fans or Winnows his Corn to sever the Chaff from the Wheat.

PARALLEL.

I. GOd Almighty is a very rich husbandman— The Earth is the Lords and the fuln••••ss there∣of. He hath many fruitful Fields, Vineyards,* 15.1 &c. where the Gospel is professed— And many barren Heaths, Mountains and Wildernesses▪ the Pagan, Heathen, an unconverted parts of the World, which yield little or no profit.

II. God lays claim to all the Beasts of the Field, the wild and devouring Beasts of the Forrest.* 15.2 Every beast of the Forrest is mine (saith the Lord,) and the Cattle upon a thousand Hills— The Fowls of the Moun∣tains and the wild beasts of the field are mine. No man be he never so brutish, vile, and mischievous▪ but by right of Creation is the Lords, though strangely degenerate from what he was and should be; such he fetters, chains and ties up, that they cannot destroy the poor. The oppressors, persecuters and spoilers of the Earth, would soon break in and spoil Gods vineyard▪ but that the Lord puts hooks into their Jaws,* 15.3 and puts bounds to them which they cannot pass.

III. God suffers the wicked to feed in fat Pa∣stures, to wallow in plenty,* 15.4 eating the fat and drinking the sweet of the Earth, but 'tis for the day of slaughter— such as have all their good things here.

IV. The Lord does not expect, that Heathens, and Infidels (who are like dry and barren ground) should bring forth or yield him so much increase and fruit of grace and holiness as those people and nations to whom he hath afforded his blessed Gos∣pel,* 15.5 and those Churches that he hath planted and bestowed much cost and pains upon. Where much is given a suitable improvement is required, and where but little the improvement of a little.

V. God separates his people from all the peo∣ple of the world,* 15.6 to be a peculiar inheritance unto him∣self. There they have bounds set them, viz. Holy laws and institutions, within which they ought al∣ways to keep that they mix not themselves with the world; to pass which bounds is a high and provoking evil.

VI. God Almighty takes special care of his Church, and of every branch and member there∣of. 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 a∣bout all that he hath? See more in the Metaphors of a Garden and Vineyard.

VII. The Lord doth by his word plow up the fallow ground of our hearts. When he threatned spiritual Judgments upon Israel (his ancient Vine∣yard) he says by the Prophet it shall not be digged,* 15.7 but there shall come up briars and thorns.* 15.8 Before our hearts are digged up, they lie fallow: Break up your fallow ground. And sow not among thorns.* 15.9

VIII. The Lord finds all our hearts naturally ve∣ry hard, yet some more hard and obdurate than o∣thers. And that he may effectually break them into pieces he uses divers Instruments; some of his Mini∣sters come with the smooth plow of the Gospel— O∣thers with the Ma••••tock of the law from Mount Sinai.* 15.10 Some denounce the threatnings in Gods word, like a hammer to break the Rock in pieces.

IX. The Lord shews us in his word that no Persons whatsoever can bring forth good and ac∣ceptable fruit, till by the word and spirit of grace they are wrought upon,* 15.11 and planted or sowen by him.

X. When God hath through his word and holy spirit broken up the sinners heart by powerful con∣victions▪ so that the inside of the soul is (to its own sight) as it were turned outward, as in the case of the woman of Samaria who cried out, Come, see a man which told me all things that ever I did;* 15.12 and as 'twas with the Jews Peter preached to,* 15.13 who cried out what shall we do? Then the filthiness of the soul and its horrid pollution appears, and the poor man cries out, I did not think there had been so much abomination in my heart, that I had been such a Rebel against God. O the pride, the lust, the blasphemy, hard hearted∣ness, vanity, folly and unbelief I find there; who could think I had such a prodigie of wickedness?

XI. The Lord takes great pains, uses many ways, and bestowes great cost to make his People bring forth fruit unto him; he sends his word, his spirit,* 15.14 his Ministers, sets Conscience on work and if all will not do, but that weeds of Corruption still spring, and roots of bitterness remain, he sends afflictions to humble and cleanse them, and destroy the power of sin.

XII. Though the blessed God sees his people do not Answer his unwearied pains, but that abun∣dance of earthliness▪ barrenness, and unprofitable∣ness still remains in them, yet be gives them not o∣ver, but with much patience waits year after year, not sparing continual labour in order to their Refor∣mation,* 15.15 that so they may bring forth more fruit unto him.

XIII. The Lord bestows his choicest mercies up∣on his heritage with the greatest chearfulness— I will rejoice over them to do them good,* 15.16 and I will plant them in this land assuredly with my whole heart, &c. 'tis free∣ly given, and without grudging he has done as much as could be done to his Vineyard.

XIV. The Lord God knows that though the Church (his spiritual Vineyard) be sowed with good seed and planted with choice plants; yet they cannot grow nor prosper unless watered from hea∣ven with Divine showers and refreshing dew. And therefore God opens the sluices or windows of hea∣ven, and makes the Fruits of the earth flourish and wonderfully increase; the rain, &c. watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater, &c.* 15.17

XV. The Lord declares in h••••s word that the low∣ly and humble soul is the most fruitful. Christ says he went down to see the fruits of the Valley,* 15.18 his chief expectation is from them that lie low in their own sight. Trees planted by the water-courses thrive best and bring moist fruit. The rain glides off from Hills and Mountains, and the Valleys receive it. The lofty, proud, self-conceited person is barren and fruitless, the savour of Gods grace abides not on their hearts To this man will I look that is poor and of a contrite spirit; he that sees its own emptiness, and has no confidence in the flesh, but whose trust and depen∣dency is upon Christ, is the thriving and fruitful per∣son, that (like the tree by the waterside spreading his roots by the River) shall not see when heat cometh; but his leaf shall be green,* 15.19 and he shall not be careful in the year of Drought.

XVI. The Heavenly husbandman bestows much pains that he may destroy the weeds of indwelling sin and corruption in his people. He uses various means, as his word and holy spirit, trials, afflictions, &c. in order to that end; by these he digs up those weeds by the roots, as worldly mindedness, unbelief, and sensual lusts, which else would choak the good seed, though some remains of them are left behind (to keep us humble and watchful) such ill weeds grow apace and are ready to spring up when the least li∣berty is given.* 15.20 By these also this blessed husband∣man prunes and pares of suckers or superfluous branches, which ••••eed upon that sap which should nourish his tender plants, such are, carnal divisions, strife and unnecessary contention among Saints, busying themselves about idle and unprofitable notions, or matters of slender consequence, neglecting in the mean time those serious and practical parts of Christia∣nity which are of absolute and undoubte•••• nec••••ssity: these are the spiritual suckers of our time, and are the cause that so many lean and barren souls are found in this spiritual Vineyard.

XVII. The Heavenly husbandman waits for the fruit of his fields also. He looked, that it, (viz. his ancient vineyard) should bring forth grapes, Isa. 5.2.* 15.21 Went three years? seeking fruit on the fig tree, &c. And wh••••n the time of fruit drew near, he sent his servants to the husbandmen that they might receive the fruits of it, &c. Where God sows plentifully he expects a sutable crop, where much is given, much is required, where we have many means of increase of grace, the Lord will expect the fruits of holiness from his people.

XVIII. The Lord loves to visit his vineyard of∣ten,* 15.22 and delights to behold the flourishing graces of his people- He is gone Down into his garden, into his beds of spices, &c. He eats his pleasant fruit, he takes plea∣sure in his Saints, and will beautifie the meek with sal∣vation.

Let us see (says he) if the vine flourish,* 15.23 whether the tender grape appears▪ and the pomegranat••••s bud forth: there will I give thee my loves. He rejoy••••es to find his people abound with graces, which are the blessed fruits of the spirit, no Ambrosia so sweet to this heavenly husbandman, as the holy performances of his Saints, which is the effect of his own cost and labour.

XIX. The Lord expresses great grief when 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 grap••••s.* 15.24 How he complains by the Prophet— She (viz. the vineyard Jerusalem) was plucked up in fury— the East wind dri••••d up her fruit— Fire hath devoured her fruit, this is a lamentation and shall be for a lamentation. How it grieves the Lord to the heart, when his servants (his Ministers,) return this account we have laboured in vain,* 15.25 and spent our strength for nought▪ &c.

XX. When the Lord finds any barren or wither∣ed branch in his husbandry past hope of recovery, he cuts them 〈◊〉〈◊〉▪* 15.26 every branch in me that beareth not fruit he taketh away. Christ cursed the fruitless f••••g tre•••• and im∣mediately it was dri••••d up: this cutting off may be done by the immediate hand of God, ••••ith— in Spirituals or Temporals▪ or by the censure and excommunica∣tion of the Church.

XXI. God h••••th also many workmen in his Church∣es, divers painf••••l labourers in his harvest; Mini••••ers of the Gospel are spiritual harvest men.* 15.27 We then as Workers together with you, beseech you also that ye receive not the grace of God in vain.

XXII. A faithful experienced and laborious Mi∣nister the Lord values above thousands of slothful,* 15.28 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.* 15.29 Moses was faithful in his house, and therefore esteemed: but Corah and h••••s Company, (that fain would have been lookt upon as appointed by God like Moses) were swallowed up.

XXIII. The Church of God often suffers, and is much spoiled by those innumerable swarms of Lo∣custs or Catterpillars that came out of the bottom∣less pit, by which, according to the opinion of di∣vers eminent Writers, are meant the great swarms of Popish Priests, Friars Monks, Jesuits, and even all the whole tribe of the Romish Hierarchy, who are fitly likened to Locusts, which, as Naturalists say, are a little vile kind of vermine that spring out of smoak, flying together in vast numbers, gnawing, eating up or destroying all green things and fruits of the ea••••th, be∣ing a very slothful and idle creature, resembling the Popish Clergy exactly▪ who are bred out of the smoak and darkness of hellish ignorance; they are slow bellies living upon the sweat of other mens brows. To such Kingdoms or Countries as abound with pleasant plants they flock in swarms, where they make havock and lay wast all green things in the Church of God (as this and other Nations have felt and still feel) infect∣ing thousands with their damnable devices, superstitious practices and inventions.* 15.30

XXIV. When God finds a Church or people without the life and power of grace and religion▪ cold and lukewarm,* 15.31 having only the Carkass of ex∣ternal profession▪ and that no calls nor endeavours will reclaim them, he withdraws his presence, re∣moves his Candlestick, takes away the hedge and lays it waste— Go to my place in Shilo where I set my name at first, and see what I did to it for Israel's wickedness. So Sardis, Ephesus Smirna, Philadelphia, &c. and the rest of those once famous Asiatick Churches, are become a barren and waste Wilderness.

XXV. The Lord by his word and spirit (which is as a fan in his hand) severs the chaff and refuse part of his Children,* 15.32 that nothing but the pure grain and seed of grace may remain in them, and oftentimes by affliction winnows his Church, Severing the true Christian from the dross and chaff of hypocrisie— I will sift the house of Israel —as Corn it sifted in a sieve, &c.

METAPHOR.

I. SOme husbandmen hire their ground, and pay Rent for what they have.

II. A husbandman maybe dispossest of his farm and turn'd out of all his estate, by an enemy, or the injustice of a party stronger than himself.

III. The husbandman thrives or grows poor, a••••cording as his husbandry gives good or bad returns.

IV. Husbandmen often faint, and grow weary of working.

V. Husbandmen know not the success and event of their labour, nor the nature of some ground till they try it.

VI. Husbandmen cannot rain to water their fields; 'tis God that gives the increase for which their dependance must be▪ upon him.

VII. The husbandman cannot make bad trees bring forth good fruit, nor barren trees bear, nor some sort of ground good let him do what he can.

VIII. Storms, Tempests, excessive Rain, Snow, Heat or Cold often force the husband∣man to a cessation of his labour, and an e∣nemy may compel him from his work.

IX. A husbandman grows old, and dies, and leaves his husbandry.

DISPARITY.

I. BUt God is the proprietor and proper own∣er of all the Nations and people of the Earth▪* 17.1 whatsoever is under the whole heavens (saith the Almighty) is mine.

II. God cannot be dispossest, 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 from him, against his will—he can destroy at once all that rise up against him.

III. God, though he lays out very much to cul∣tivate a Nation, Church, or People, is never the poorer his treasure is inexhaustible, and can receive no addition nor diminution.* 17.2 Can a man be profita∣ble to God? My Goodness (saith David) extends not to thee. All that he doth, is for his Creatures profit.

IV. God in a proper sence cannot be weary, therefore in Scripture when we read of his being weary, 'tis spoken (by the figure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) after the manner of men, by way of condescention to our capacities, after much patience and forbearance; and finding no fruit, he is said to be weary, not properly but as before— the everlasting God, the Lord, the Crea∣tor of the ends of the Earth fainteth not, neither is weary.* 17.3

V. But God knows all things, the hearts and spi∣rits of all men— he knows what nation or people will prove fruitful or otherwise, before his word and spi∣rit are employ'd to cultivate and try them.

VI. God can cause it to Rain when he pleases ex∣ternally upon the earth; and spiritually upon his peo∣ple: he can cause his precious dew to distil upon the tender herb, and showers of rain to fall upon the grass.

VII God can make the vilest and worst of sinners to bring forth good fruit, when his grace converts them, and the barrenest souls to be fruitful souls.

VIII. None can hinder the Almighty from his labour— I will work and who shall lett it.* 17.4

IX. God the spiritual husbandman, never grows old, and can never die, but is ever taking care of his husbandry.

COROLLARIES.

1. THis shews the wonderful condescension of the great and Almighty God in com∣paring himself to an husbandman, an Employment of great toyl and very hard labour, yet profitable and honest.

2. Shews the great priviledge, 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— Wo is me that I sojourn in Mesech and dwell in the Tents of Kedar.* 17.5

3. It shews the necessity of being truly grafted into this vineyard; a bare profession will not do, as in the foolish Virgins 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 burns.

4. Here's cause of joy to those that are truly implanted into Jesus Christ, they are un∣der his special care and watch, they shall flourish, and bring forth fruit in old age— Walled in on every side, and so very safe.* 17.6

God a Builder.

Psal. 127.1.

Except the Lord build the House, they labour in vain that build it.

Prov. 9.

Wisdom hath built her a House.

Heb. 3.4.

But he that built all things is God.

IN these Scriptures, and many others, God is called a Builder, which is a Metaphor taken from Carpenters and Masons, that build Houses: The Hebrew word by which Building is express'd, is derived from the Root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 17.7 aedificavit, extruxit Domum vel Ʋrbem, to build or rear a House or City, 1 Kin. 10.4. Metaphorically, 'tis put for Procreation and Edu∣cation of Children, of which Families are as it were built, Gen. 16.2. (2.) For repairing decayed Places, 1 King. 12.25. (3.) For the Restau∣ration, Preservation, and Exaltation of God's People, Jer. 31.4. The Greek word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, preparo, instruo, to prepare or build up, is (as Illyricus says) a military Word, and signifies (vasa instrumentá{que} castrensia colligere) the gathering together of Vessels or Ʋtensils of the Camp, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Vessel. God may be said to be a Builder, in a four-fold 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, viz. Skill, Strength, Action: 1. Skill to contrive; 2. Strength to provide; and, 3. Action to com∣pleat: All which are fairly applicable to God as a Builder, as appears in the following Particulars.

Metaphor.

I. A Builder is an Artist, a Man of Wisdom, to contrive the fittest Model of the Whole in gene∣ral, and of the distinct Rooms and Parts in particular.

II. A Master-Builder usually hath a principal or Head-Workman, to whom he imparts his Secrets in his

great and weighty Contrivances, who is to enter upon the chiefest part of the Work; and not only to work himself, but to order and di∣rect all subordinate Workmen.

III. A Master-Builder hath the Figure or Idea of the Materials in his Mind, of which the Fabrick is to be compacted, and gives Order for the bringing them forth, to an∣swer his great Project and Design.

IV. A wise Master-Builder lays a Foundation, to set that Fabrick up∣on, that he intends to build for a House. City, or any kind of Edi∣fice, which cannot stand without it, as Christ tells us.

V. A Builder puts his Workmen into Order, and his Materials into their proper places; the Stone, Brick, Timber, Lead, Iron, Brass, Silver, &c.

VI. A Builder raises Fabricks of several sorts: some of higher Con∣sideration and Grandure than others, as Temples, the Palaces and Thrones of Princes, Noble and Great Men's Houses, inferior Dwellings, and dis∣mal Prisons.

VII. A Builder gives Ornament, as well as Form and Being, to a House.

VIII. A Builder is a great Bene∣factor to the World, in making Pla∣ces both for Safety and Conveni∣ency.

IX. A Builder is pleased with his Work, when finished, and is worthy of Honour for it.

Disparity.

I. GOD, the first Founder and! Builder of all things, is that great Master of Wisdom, of whom it is said, that he finds out knowledg of witty Inventions, that he is wise, and perfect in knowledg; that his Wisdom is unsearchable, and his Ways, Contrivance, and Projections past finding out, in his Works of Creation, as well as Providence; for not Man only is fearfully and curiously made, but all his other Works so well contrived, that it is not possible for any to mend them: In Wis∣dom hast thou made them all.

II. God, the infinite and most wise Contriver, hath his Word or Son, who is called the Wisdom of God, and a wonder∣ful Counsellor, to be his Head-Workman,

who was in the Bosom of the Father, and understood all his Secrets, by whom he made the Worlds, who is called the Son, the Character, Image, or Represen∣tative of God, without whom there was nothing contrived or made, that was made; either things in Heaven, or things on Earth, visible or invisible, whether Thrones, Dominions, or Principalities; all things were made by him, and he was before all things, and from him came Order and Direction to all subordinate or se∣condary Causes.

III. God, the Builder of all things, had the Idea in his own Mind, and gave Or∣der for the bringing of them forth, in or∣der 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, the Water, the Air 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 be∣neath: 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, the Air above the Earth, and the Earth above the Waters. Christ is Head-Workman above Angels, Angels above Men, Men in Work and Business above the Fowls of the Air, Beasts of the Field, creeping Things of the Earth, Fishes of the Sea. Men above one another, in respect of his Church, (his spiritual Building) Moses above Joshuah, and ordinary Prophets; Aaron above other Priests; Apostles above Evangelists, and ordinary Ministers: And all to shew his wonderful Skill and Wisdom. Angels to keep his Commands, and sing Praise; the Heavens to declare his Glory, and the Firmament to shew his handy Works. Moses to manifest Wonders on Earth, Aaron to celebrate his Worship, John Baptist to set forth Jesus, the Apostles to plant Churches, and preach the Gospel to Jews and Gentiles.— Elders of a lower Rank; — Apollo, and Evangelists: All which have their peculiar Work and Place assigned, by the great Architect of the whole Universe.

VI. God hath set his Stories in the Heavens,* 19.1 where his glorious Majesty dwells, and Jesus, our great High-Priest, sits at his right hand; where all the An∣gels are seated in Glory, and the Spirits of just Men made perfect surround the Throne of God and the Lamb:* 19.2 The Earth for Men: The dismal Prisons and Regions of Darkness, for disobedient Spirits, and evil Angels.

VII. God hath not only beautified the Meek with Salvation, but adorned New Jerusalem, where the Saints shall dwell,* 19.3 with so high and Soul-ravishing Excel∣lencies, as the most sublime Rhetorick can set forth: as Gold, Pearl, Diamonds, and other precious Stones; the Street, pure Gold; the Building of the Wall, Jasper; the Foundations, precious Stones; and the Gates, Pearls.

VIII. God is a great Benefactor, who hath made Buildings both for Safety and Conveniency: He made the Fountains to contain the great Deeps, to keep them from breaking out upon the World; he has made Windows in Heaven, to keep the Waters above from falling down too furi∣ously, 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 and fruitful Earth, a com∣fortable and refreshing Air, a beautiful and delightful Heaven, which he has placed as a Canopy over us. — He has constituted a good and holy Church, which is as a Wine-Cellar to supply all our Wants, where he has placed the Word, the Spirit, the Ordi∣nances, good Counsel and Instructions, suitable Comforts and Consolations; there is the 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 Sion's Provision, &c.

IX. God is pleased with his Work, when finished:* 19.4 He looked upon all things which his Hand had made, and behold it was very good. — 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, O give thanks to the Lord, who by his Wisdom made Heaven: Let all the Host of Heaven,* 19.5 and all the Inhabitants of the Earth, praise, &c.

Metaphor.

I. AN earthly Builder is but a mortal Man, subject to Weak∣ness and Death.

II. The earthly Builder has but a small pittance or measure of Skill and Wisdom; 'tis but the Wisdom of a Son of Man, as light as Vanity, and next to Foolishness.

III. Earthly Builders are fain to pause, study, and consider, before they bring forth their Devices.

IV. The earthly Builder must have Materials to work upon, and Ser∣vants to employ.

V. An earthly Builder cannot ef∣fect his Purposes in point of Buil∣ding, by his Word, without Work and Labour.

VI. The earthly Builder must have much time allowed him to finish a great and famous Fabrick.

VII. An earthly Builder lays the Foundation of his Work upon a brittle substance, or at best upon a Rock, which is capable of Disso∣lution.

VIII. An Earthly Builder builds but little, comparatively, as some Towns, Cities, or part of them, &c.

IX. An earthly Builder may be out-done by a Successor.

X. An earthly Builder builds for other Men, all being not for him∣self.

XI. An earthly Builder is capable of Improvement in his Skill; for Experiment, and second Thoughts, instruct him in some Points he was before ignorant of.

XII. An earthly Builder oft-times undoes what he hath done, plucks it down to make it better.

Disparity.

I. GOD, the heavenly Builder, is a mighty God, the everlasting and everliving God, with whom is no be∣ginning of Days, nor end of Life.

II. The heavenly Builder hath all the Treasures of Wisdom, he is full of Wis∣dom and Knowledg, he is essentially wise and skilful, and gives all the Wisdom and Skill, that is possess'd, enjoyed, or used by Men or Angels: 'Tis unsearchable, past finding out, beyond all comprehension, so profound, that Angels are Fools in comparison of him: — He charges his Angels with Folly.* 21.1

III. The heavenly Builder (having all Wisdom and Knowledg) sees by one Act, (uno intuitu) all 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 heavenly Builder can make Matter fit for his purpose, where he finds none; even as all Things that are seen,* 21.2 were not made of things that do appear, but of Matter that was void of Form, of which there was no pre-existence, but it was made out of nothing, and then formed into a glorious Globe,* 21.3 and most beauti∣ful Fabrick, by him, who alone (that is, without the help of any other) doth great Wonders; that by Wisdom made the Heavens, &c.

V. God does all by a word of his Mouth. — Let there be a Heaven, and im∣mediatly it appears; let there be an Earth, and it was so, &c. as Gen. 1.

VI. But God doth his Works, which are exceeding, in a moment; He just pro∣nounces the word, and it is done.

VII. But the heavenly Builder laid his Work upon a sure and unshaken Foun∣dation, upon an impregnable Rock, firm and immoveable against all violence what∣soever, viz. his own Almightiness, than which nothing can be more perma∣nent, &c.* 21.4

VIII. The heavenly Builder has been the Erector of the whole Fabrick of the Universe: He that built all things is God.* 21.5

IX. But none can mend the Work of God, nor take the Glory from him: His Works shall praise him for ever, &c.* 21.6

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 Knowledg, and therefore uncapable of Addition to it. None can tax him of Hastiness, Fai∣lure, or Inadvertency. All Sciences meet in Him, as their proper Center.

XII. 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 canst do every thing,* 21.7 and that no Know∣ledg is hid from thee.

Corollaries.

1. FRom these Particulars we may observe, That if God be the Builder of all things, then the Work must of necessity be very well done, for no human Architect can mend it.

2. That it is very rational, that he should be acknowledged and prai∣sed by his handy Work.

3. That there is good Reason that all should be at his disposal, for he gave them Being.

4. That Men have no cause to murmur, because they have no greater part of this World than God allots, for they ought to acquiesce in his Will.

5. That in all our Wants we should apply our selves to Him, that gives liberally, and upbraideth not; for we can have no Supply else∣where.

6. That in all Projects and Undertakings we should seek Counsel of this great and wise Master-Builder, and observe his Leadings in all Enter∣prizes.

7. That good Men have no reason to be troubled for worldly Losses, for all is the Lord's, and he will surely give them what is fit for them.

God a Man of VVar.

Exod. 15.3.

The Lord is a Man of War.

1 Sam. 17.45.

The God of the Armies of Israel.

Isa. 47.4.

The Lord of Hosts, — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dominus Exercituum.

Observation, God is compared to a Warrior.

TO illustrate this Similitude, we shall shew,

• 1. What Wars the Almighty God engages himself in.
• 2. What manner of Warrior he is.
• 3. In what respect he is parallel with earthly Warriors.
• 4. The Disparity betwixt them.
• 5. Draw some Inferences or Corollaries from the whole.

1. The Lord is engaged in a Spiritual War against the Ungodly, that remain obstinate and rebellious against him. He judges the Righteous, and is angry with the Wicked every day: If he turn not, he will whet his Sword;* 21.8 he hath bent his Bow, and made it ready: He hath also prepared for him the Instruments of Death, he ordaineth his Arrows against the Persecutors. If I

whet my glittering Sword, (saith the Lord) and mine hand take hold on Judgment,* 21.9 I will render Vengeance to mine Enemies, and will reward them that hate me: I will make mine Arrows drunk with Blood, (and my Sword shall devour Flesh) and that with the Blood of the Slain, and of the Cap∣tives, &c.

2. The Lord is concerned, and oftentimes engages himself in Tempo∣ral or National Wars and Battles: 'Twas He that led Joshua forth as an armed Man,* 21.10 against the Canaanites. Hence he is called, the God of the Armies of Israel. I know not (saith an eminent Writer) any one thing, where the Providence of God is more fully set out in Scripture, than in the Workings of it about Wars. It was the Lord that brought up Nebuchad∣nezzar against the Cities of Judah,* 21.11 and stirred up the Medes to destroy the Babylonians.

Q. But what manner of Warrior is God?

A. 1. He is a Righteous and Just Warrior. The proud haughty Prin∣ces and Potentates of the Earth, many times take up Arms upon unjust grounds, and pick Quarrels for vain-glorious and ambitious Ends: If they see their Neighbour thrive, as if it were an Eclipse to their Glory, they invade him, and imbrue their cruel Swords in Blood and Slaughter, sacrificing the Lives of many thousand Innocents, to gratify their avarici∣ous and damnable Lusts: Whereas God never proclaims War, nor draws the Spiritual Sword against any Soul, People, or Nation, but when there is just cause, and no other means will do: Shall not the Judg of all the Earth (says Abraham) do Right?* 21.12

2. The Lord is a skilful and expert Warrior, he knows how to marshal his Host, and set his Battle in Array. There is no Policy in War, nor Stratagem in the Military Art, but he understands it.

3. He is a mighty and terrible Warrior. He can shake the Heavens by his Voice, and make the Mountains quake before him: With him is terrible Majesty;* 21.13 he is the Lord mighty in Battel. He makes the Earth to fear, and the Inhabitants thereof to melt, so that the Men of Might shall not find their hands. He can make Emperors as Stubble to his Bow, and mighty Kings as Chaff before the Whirlwind. He makes Beelzebub, with all his Guards, to tremble, and fly into Darkness it self, to hide themselves. He cuts off the Spirits of Princes, and is triumphant over the greatest and proudest Monarchs. Alexander,* 21.14 Pompey, Caesar, and Tamberlane, have all yielded to this in∣vincible Conqueror. If he shews but a Finger on the Wall, he makes proud Belshazzar quake; and can employ inanimate Creatures, to terrify and destroy Pharaoh and his Host.

4. The Lord is a victorious and prevailing Warrior; when he rises up, he devours at once. He bears long, before he stirs up himself like a Man of War; he is not quickly provoked. I have (saith he) for a long time held my Peace,* 21.15 I have been still: Now I will cry like a travelling Woman, I will destroy and devour at once. The Lord shall go forth as a mighty Man, he shall stir up Jealousy like a Man of War: He shall cry, yea, roar; he shall prevail against his Enemies.

5. He is a Kingly Warrior, or General of a mighty Host: All the In∣habitants of Heaven and Earth are at his Command.

Metaphor.

I. A Great and principal Warrior is dignified with a Title sui∣table to his Office, as Lord General, or his Excellency.

II. He trains up and disciplines his Army in the Military Art, instruct∣ing them how to behave themselves in all Martial Engagements, disco∣vering the Enemies Stratagems to them.

* 22.1III. A General or Warrior takes Counsel and Advice, before he makes War.

IV. A Royal Warrior (when en∣gaged in War) sends forth Commissi∣ons, and levies an Army or Armies, (as the Kings of Israel did, who were great Warriors) and his Or∣ders are obeyed.

V. A great Warrior opens his Armory, and distributes Weapons, and Martial Habiliments to his Souldiers.

VI. A Warrior sets up his Martial Standard, or chief Ensign of War.

VII. A Warrior causes his Trum∣pets to sound, to make ready for the Battel.

VIII. A Warrior, when he mus∣ters his Army, sets them in array, assigning their proper Work and

Stations, for the respective Squa∣drons or Divisions.

IX. A just and a generous War∣rior sets forth his Declarations of the Equity of his Cause, and the End of his Quarrel.

X. A great Warrior gives his Souldiers Banners to be displayed.

XI. A Warrior, before he fights, animates and encourages his Soul∣diers, and provokes them to valorous and undaunted Actions.

XII. The General, or chief War∣rior, marches in the Head of his Army, and leads them on in Person to Battel.

XIII. A prudent Warrior takes care not only of his Front, but of the Rear of his Army; he manages their Retreat, as well as the Onset.

XIV. A Royal Warrior is careful in providing Pay for his Souldiers at his own charge.

Parallel.

I. GOD has a Title that expresses his transcendent Excellency and Grandure; he is called the Lord of Hosts,* 23.1 because all Creatures in Heaven and Earth are of his Army.

II. God teaches his People how to be∣have themselves in spiritual Conflicts, and to fight under his Banner,* 23.2 when he calls them forth. He warns them of the Dangers of Enemies, and discovers the Subtilties and Devices of their Soul-Adver∣saries.

III. God doth nothing rashly; for in all Wars he engages in, or Desolations that he brings, He consults his own Wis∣dom, and doth all by the Counsel of 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 immediatly rally together. God will lift up an Ensign to the Nations from far, and will hiss unto them from the end of the Earth;* 23.3 and behold they shall come with speeed quickly. — And it shall come to pass in that day, that the Lord shall hiss for the Fly, that is in the uttermost part of the Rivers of Egypt,* 23.4 and for the Bee that is in Assyria; and they shall come, &c. All are ready, when He gives the Summons: Angels, Men, Dragons, Beasts, the great Deeps, Fire, Hail, Snow, Wind, Frogs, Flies, Locusts, Caterpillars, &c. let him but hiss (as it were) and they come to execute his Commands. 'Tis said of Pompey, that when one of his Officers complained of the want of Men, he should reply, Let me but stamp with my foot upon the Ground of Italy, and I shall have Men enough; which was a Note of con∣fident Pride in him, for he was wholly defeated afterwards by Caesar: Yet 'tis al∣ways true of the Lord of Hosts; for if he holds up his Finger, all the Celestial and Terrestrial Host are ready to fight his Battels.

V. The Lord brings forth his Weapons out of his Armory. He opened his Armory, and hath brought forth the Weapons of his Indignation; for this is the Work of the Lord, &c.* 23.5 Take to you the whole Armor of God, &c.

VI. So does the Lord: I will lift up an Ensign to the Nation from afar.* 23.6 — And when the Enemy comes in like a Flood, the Spirit of the Lord shall lift up a Standard against him.

VII. 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.* 23.7 And the Lord shall he seen over them, and his Arrows shall go forth as the Lightning; and the Lord God shall blow the Trumpet, and shall go forth with the Whirlwind of the South.

VIII. The Lord musters his Armies: The Noise of a Multitude in the Mountains, like as of a great People:* 23.8 A tumultuous Noise of the Kingdoms and Nations gathered toge∣ther.

The Lord of Hosts mustereth the Host of the Battel. In the Wars of his People Israel, he gave directions for their Battel-Array, and when to give the Assault.

IX. God hath published in his Word the Reasons why he prepares for War against a People or Nation:* 23.9 They have moved me to Jealousy with that which is not God, they have provoked me to Anger with their Vanities; and I will move them to Jealousy 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 burn into the lowest Hell, &c. I will heap Mischief upon them, I will spend mine Arrows upon them. 'Tis 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 Covetousness (saith God) I was wroth. Men slight the Offers and Tenders of the Gospel, and tho they add Drunkenness to Thirst, they think they shall have Peace; and for that reason God proclaims War, and saith, he hath whet his Sword. Where∣fore was it that God brought his Sword upon Jerusalem, and gave it into the hands of the Babylonians? Was it not for rejecting his Word, and despising his Messengers? Hence his Wrath came upon them, till there was no Remedy; hence Jerusalem was given up again to be trod down by the Romans, viz. because they rejected Christ and the Gospel.

X. God hath given a Banner to them that fear him,* 23.10 that it might be displayed because of the Truth; or as Ainsworth renders it, to be high-displayed because of the certain Truth.* 23.11 The word [Banner] or Ensign, (as Ainsworth upon the place says, is applied to the Flag or Ensign of the Gospel, Isa. 11.12. — 49.22. — 62.10. here to David, and his Victory, &c.

XI. God animates and encourages his People, as he did Joshua. — There shall not any Man be able to stand before thee,* 23.12 all the days of thy Life: 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 couragious. — For then thou shalt make thy Way prosperous, and then thou shalt have good success.

XII. God himself comes into the Field with his People. How often doth he tell them, that he is with them? The Lord your God is he that goeth with you to fight. He assists them, directs them, relieves them. None can march under a better Commander, and he is the best Helper. The Lord is on my side, I will not fear what Man can do unto me.* 23.13 The Lord taketh my part with them that help me; therefore shall I see my desire upon them that hate me. Fear thou not, for I am with 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. — Lo I am with you always, to the end of the World.

XII. As the Lord goes before, so he is the Rereward of his People.* 23.14 Ye shall not go out with haste, nor go by flight; for the Lord will go before you, and the God of Is∣rael will be your Rereward. He is in the Front, in the Rear, in the Middle, and the Flanks; therefore all is safe, because he is invincible.

XIV. God is a liberal Rewarder of his People, (tho his Royal Munificence is purely an Act of Grace, not Debt or Obligation, because we are his, and when we have done all, we are unprofitable Servants, &c.) He that overcometh,* 23.15 shall inherit all things.

Metaphor.

I. THe most renowned Conque∣ror, or most successful Mar∣tialist on Earth, is vulnerable and mortal. Alexander would be thought the Son of Jupiter, but Death soon convinced him.

II. Earthly Warriors are under certain Limitations; for they can∣not war as they please, their Bounds being set by the Almighty.

III. There is no earthly Warrior, tho never so redoubted, but may be match'd, and conquered too.

IV. Earthly Warriors know not the Success of their Arms before∣hand, nor foretell Events; they may be baffled in their Hopes, and made ashamed of their Confidence.

V. Some Warriors invade their Enemies with sudden Irruptions, not giving them Warning, nor Time of Preparation.

VI. Worldly Men of War know not sometimes how to put a Period to a War, when it is begun, nor can tell when it will end.

VII. Tho Earthly Warriors can kill, yet they cannot make alive.

VIII. Such cannot kill the Soul.

IX. A Warrior may waste his Treasure, and empty his Exchequer, by long and chargeable Wars.

X. He makes his Subjects bear the Charge.

Disparity.

I. GOD, the Spiritual Warrior, is the Eternal Jehovah, who formed Man, and all things else:* 25.1 Thou hast laid the Foundations of the Earth, and the Hea∣vens are the Works of thy Hands: They shall perish, but thou shalt endure; yea, all of them shall wax old like a Garment; as a Vesture shalt thou change them: — But thou art the same, and thy Years shall have no end.

II. God has an absolute Power and Sovereignty over Heaven and Earth; whom he will he sets up, and pulls down at his pleasure; whom he will he kills, and whom he will he saves alive. He doth whatsoever he pleaseth; and who can say unto God, What dost thou?

III. But there is no Match for God in the World:* 25.2 Who would set the Briars and Thorns against me in Battel? I would go through them, I would burn them together. He is called a consuming Fire,* 25.3 and the greatest of his Enemies are but as Stubble fully dry.— It was a Saying of Caesar, Veni, vidi, vici; and may truly be said of God, for he never comes off with Loss.

IV. The omniscient God, that knows all things, cannot be baffled nor disap∣pointed; he knows who of either side shall fall, and who shall be slain, and who wounded, before the Battel begins.

V. The Lord of Hosts, before he takes up Arms, or intends to destroy a single or a combined Enemy, gives them timely Warning and Notice of it, that so Sinners may be ready, and prepare themselves. This appears in respect of the Old World, those vile Enemies of God, the Lord gave them warning one hundred and twenty Years, of his breaking in upon them, before it came to pass. So he likewise gave warning to Jerusalem by the Prophets, before he brought the Babylonians in upon them: And what warning did the Lord give to the People of the Jews, before the Destruction came upon them by the Romans? God shoots off his Warning-Piece, before he discharges his Murdering-Piece.

VI. God can in a moment stop any Judgment, he can stay the Sword from devouring, and the Fire from consuming. He knows when the Controversy he hath with any Nation or People shall cease.

VII. The Lord of Hosts can kill and make alive,* 25.4 and many times by killing brings to Life.

VIII. But God is able to kill both Soul and Body, and after cast them into Hell.* 25.5

IX. But God's Treasury can never be wasted, nor his Store consumed.

X. But God bears all the Charge of his Wars himself.

See the Metaphor of Captain.

Corollaries.

1. FRom the foregoing Particulars we may infer, That such as fight against God's People, fight against God himself, he being their Head and General, that bears the Charge of the War, and will certainly vindicate his People.

2. From hence all good Men may derive encouragement, because they are under the Conduct of so Incomparable a Warrior, that can in a mo∣ment destroy all their Enemies.

3. We may infer, that a Martial Employment is a very honourable and useful Employ, viz. when the Cause is good, when 'tis for God's Glory, and for the Honour and Safety of King and People. God is cal∣led, The Lord of Hosts, the God of the Armies of Israel, which puts a Lustre and Dignity upon this Title, &c.

4. If God's People be worsted by an Enemy, we may infer, that it is suffered by the Almighty, as a Scourge and Punishment for their Sins: This was Israel's Case very often.* 25.6

5. Let God's People, when they go out against their Soul-Enemies, go in the Name of the Lord of Hosts; for 'tis dangerous to face an Ene∣my,* 25.7 unless God go with us: In the Name of the Lord will we set up our Banners.

6. We may infer the desperate Case of such as fight against God: Who ever hardned his Heart against him,* 25.8 and prospered? Such as make a Tumult, and hate him, that lift up the Heod, that take crafty Counsel against his People, &c. Such shall be made as Stubble before the Wind, and their Confe∣deracy laught at by him that sits on high, &c. The most steely and flinty in the World can no more stand before God,* 25.9 than Briars and Thorns before a flaming Fire. — Whoever commences War with him, does it to his own Ruine and Destruction, &c.

7. Hence let all the Enemies of God consider, that it is their wisest and safest Course to lay down their Arms, and make their Peace with God.

• 1. Because he is a God of Might and Power.
• 2. Of Terror and Majesty.
• 3. Of Influence and Authority; he commands all.
• 4. Of invincible Resolution and Constancy.
• 5. Of so great Valour and Generosity, that as there is no fighting with him, so honourable Terms may be made with him upon Submission.

That he is a God of Might and Power, Terror and Majesty, hath been shewn already, therefore we shall proceed to the third Particular, viz.

3. He is a God of Influence and Authority, he commands all. — No∣thing can stand, when he commands a March. The Frogs invade Pharaoh, the Stars fight against Sisera, an Angel fights the whole Host of Assyria; the Watchers turn Nebuchadnezzar to Grass, toss Belshazzar from the Throne, and open the Gates of Babylon for Darius: He brings forth his Angels by Troops, and shews them in the Air, to strengthen or amaze, all mounted on Chariots and Horses: Sends the Winds out of his Cham∣bers, to make Confusion both by Sea and Land, which rolls up the great Waves, and hurls the Ships against Rocks; that overturns Houses, pulls up Trees by the Roots, enters into small Crannies, and shakes the Foun∣dations of the Earth, shakes the Walls of Jericho, makes the Ground open to swallow up Men alive. Whoever he sets himself against, they are un∣done; for neither Riches nor Strength will save them: Riches profit not in the Day of his Wrath; Money cannot bribe him, and by Strength can no Flesh prevail: For he can smite blind and lame in a moment, put in fear, smite Hip and Thigh, that they cannot move to run away from him; break their Cheek-Bone, that they shall not bite, nor ask for Mercy. — Many have been overcome by him, but never any prospered against him: So successful hath he been in Battel, that the Victory goes on his Side: where-ever he undertakes the War, He makes One chase a Thousand, and Two put Ten Thousand to Flight. As is his Power, so is He. His Wisdom and Counsel is such, that by one Act he knows the Strength of all his Enemies, and the Counsel they take in their Bed-Chamber, the Thoughts they have on their Couches: He always catches the Wise in their own Craftiness, and brings their Devices to naught: He scatters them with the Imagination of their own Heart, and then laughs them to scorn: He knows the right Season to fall upon them, and makes them like Dust before the Whirlwind; and in all things wherein they deal proudly, shews 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 the Day that he shall deal with them. Requires Babylon it self, that mighty Queen of Nations, to stand with her Inchantments, Astrologers, and Magicians, and monthly Prog∣nosticators. He is cloathed with such Armor, that none can hurt him; he is mounted on such a Steed, that none by Flight can escape him; for he rides upon the Wings of the Wind: He makes his Angels swift to pursue, and his Ministers Flames of Fire. He sends forth his Arrows in the Dark, that none can escape them, nor yet discern them.

4. For his Resolution, 'tis invincible. He is of one mind, and none can turn him; He will have his own Counsel stand, and the Thoughts of his Heart performed to all Generations. There is no putting of him in fear, and so force him into a Compliance. — He always keeps his Ground, till he hath done his Work, and never yields or gives way in Battel. He concludes before-hand, that his Foes must fly; so that Victory is more than half-gained before he begins 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 scorn at Swords, and laugh at the sha∣king of the Spear against him. Let Beelzebub himself come forth, and call all his Sons to his Assistance, muster up both Pope and Turk, in the Fulness of their Strength and Power, send to China, Tartaria, Japan, &c. to fight this Man of War, the Lord of Hosts; and He will throw them, as through the Thicket of a Forrest, esteem all their Strength like Tow, and rotten Wood, burn them together, speak in his Wrath, and vex them in his sore Displeasure; thunder out of Heaven upon them, and break

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them all to pieces. He can gather Heaven up in Folds, as a Curtain, and roll it together as a Sceoll of Parchment. — Break up the Fountains of the great Deep. — Open the Windows of Heaven, drown them by a Deluge, affright them by ratling Peals of Thunder, rain down Hail and Thunderbolts, Fire 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 Terms of Peace, to lay down their Arms, to set aside all open Defiance, to bow to his Scep∣ter, to submit to Mercy within the Compass of the Time set them; and they shall find this Man of War, this Lord of Hosts, this mighty God of Jacob, as merciful and generous, as ever they found him strong and resol∣ved. — Tho they could not put him in fear by their Force, they may win him to Favour by Entreaties, and make honourable Terms with him.

First, To have all their by-past Treasons, Rebellions, and Hostilities against him remitted, and by an Act of Oblivion so razed off the File, and obliterated, as never to be produced against them any more. He will forgive Offences, not remember Iniquities, be liberal in Favour; will not condemn to Slavery, to make Hewers of Wood, and Drawers of Water; but will promote to Dignity, take into his Army, put amongst his Children, adopt to be his Sons, his Heirs, advance them to a King∣dom, reward them with a Crown, invest them with the Raiment of Princes, cloath them in Robes, place them upon Thrones, that in Gran∣dure of Kings they may live and reign with him for ever. — Fear not, little Flock,* 25.10 it is your Father's good pleasure to give you the Kingdom. A Crown of Righteousness is from thenceforth laid up for them; white Robes are given them. — They shall sit with him upon his Throne, &c. But if they come not, he hath whet his Sword, he hath bent his Bow, he hath prepared his Arrows against the Persecutors. When his Hand takes hold on Judg∣ment, he will 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 in Chains, and their Nobles in Fetters of Iron. He will bring those that would not that he should rule over them, and destroy them utterly. — Cut them asunder, and appoint them their Portion with Ʋnbelievers and Re∣probates, with the Devil and his Angels, Beelzebub, and his Army. And thus shall it fare with the Enemies of the Lord of Hosts.

God a Strong-Tower.

Prov. 18.10.

The Name of the Lord is a strong Tower, the Righteous runneth into it, and is safe.

Psal. 18.3.

My high Tower.

Nahum 1.7.

The Lord is good, a Strong-Hold in the Day of Trouble.

THese Metaphors,

• ...Refuge,
• ...Hiding-Place,
• ...Fortress,
• ...Habitation,
• ...Place of Defence,
• ...Sanctuary,
• ...Strong Tower,
• ...High Tower,
• ...Rock,

Have the same Import and Signification, and plainly hold forth, that God is the Safeguard, Defence, and sure Protection of his People: Yet such of them, whose Properties admit of Demonstration and Enlargement dif∣ferent from this, are handled particularly, (to which the Reader is refer∣red) and for the rest the ensuing Parallel may serve.

To open this Metaphor, we shall shew,

• 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 short Application.

1. By the Name of God we are to understand those apt Titles, (as God, I am that I am, Elohim, Jehovah, &c.) by which God calls himself, to signify or set forth the Excellency of his Nature and Attributes;* 25.11 as his Mercy, Goodness, Truth, Faithfulness, Omnipotence, Omniscience, &c.

2. 'Tis put for Aid and Help.

3. 'Tis put for Renown or Glory, Gen. 6.4. Men of Name, that is, famous Men, Eccles. 7.1. Prov. 22.1. Phil. 2.9. So vile Persons are called, Job 30.8. Men of no Name, — Sine nomine Turba, id est, ignobi∣lis Turba. So particularly for the Honour of God, Psal. 76.1. his Virtue and Power, Mat. 7.22. his Will concerning Salvation, John 17.6.

4. For the Worship and Service of God, 1 King. 8.16. 2 Chron. 7.16. Jer. 7.12. Lev. 20.3. See more in Wilson's Dictionary, and Illyric. in Clav. Script. upon the word Name, &c.

Metaphor.

I. A Strong Tower is furnished with a Magazine of Arms and Ammunition, to supply the Souldiers with Armor and Weapons defensive and offensive.

II. A strong Tower or Garrison is furnished with plenty of Provisi∣on, to supply the Souldiers when besieged.

III. A strong Tower is furnished with a resolute couragious Com∣mander, and well disciplined Soul∣diers, whom the Captain animates and arms, receiving his flying Friends into Protection.

IV. A strong Tower, with respect to Scituation, is usually built upon a rocky or most firm Foundation, to prevent Undermining.

V. A strong Tower is environed with thick and lofty Walls, to with∣stand the Batteries of the Enemy, and overtop their Scaling-Ladders. It also gives a fair and full Prospect of things below, discovering the Motions and Approaches of the Enemy.

VI. A strong Tower is fortified with Out-works, as Moats, Plat-Forms, Palisadoes, Counterscarps, Half-Moons, &c. which are often stormed and taken; the Souldiers therefore do not put their chief con∣fidence in them, but when they find them not tenable, they wisely retire to the Tower, or main Strength, or they are certainly lost.

VII. In a strong Tower the Walls and Bulwarks are furnished with Ar∣tillery, and other Military Engines, to keep off and destroy the Assai∣lants.

VIII. In a strong Tower they have Countermines, and other Devices to defeat the Besiegers Mines, or under∣ground Workings.

IX. A strong Tower is a Place of Security; there (as in a safe Re∣treat) Men trust their Lives, Estates, Families, choice Treasures, &c. 'Tis a Refuge, and sure Receptacle, when Enemies invade, or Tyrants oppress us.

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 know∣ledg of its impregnable Strength, gives Courage and Resolution to

such as are in it, to bid defiance to the Rage and Malice of all Ene∣mies.

XII. As a strong Tower gives Courage and Spirit to those that are in it; so it dispirits and dishear∣tens the Besiegers, who after long and succesless Assaults, are defeated, or beaten quite off.

Parallel.

I. GOD is the Christian's Magazine and spiritual Armory, from thence he is furnished with Weapons to combat his Soul's Adversaries, as the Girdle of Truth, the Breast-plate of Righteousness, Shooes 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 Ephes. 6.10, 11, 12, 13, 14, &c.

II. God the spiritual Tower is Fulness it self:* 27.1 He satisfies and fills the hungry Soul: His Fulness fills all in all. The be∣lieving hungry Soul has his absolute Pro∣mise, Luke 6.21. Ye shall be filled. And 'tis most certain, that he can and will make it good. The Militant Christian can want nothing, but it is there ready for him.

III. The Lord Jesus Christ is com∣missioned as chief Officer in this heavenly Tower,* 27.2 whose Resolution no Force can shake, whose Courage no Enemy can daunt, and whose Skill in training and disciplining his Souldiers no Military Pro∣fessor can equal.* 27.3 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 Fa∣ther but by him: Without him we can do nothing. He distributes his Graces, and fits for an Encounter.— He gives his Saints Power to tread upon Serpents and Scorpions,* 27.4 and over all the Power of the Enemy, &c.

IV. This Heavenly Tower is the Rock of Ages it self.* 27.5 All the Powers of Hell and Earth are not able to shake it, nor all their Art to undermine it.

V. The Lord is a Wall of Fire round about his People,* 27.6 such as no Battery can make a Breach in, nor Ladder scale. There is no fighting against God, for he is too hard a Match for the proudest Mor∣tal. 'Tis a desperate and foolish Enter∣prize to attack this Fort, for it is impreg∣nable. It gives those within a clear Pro∣spect of the Things of this World, which the Dwellers below cannot discover. — They see what Sin is, with its defiling and damning Quality;* 27.7 they are not ignorant of Satan's Devices, by which he labours to circumvent them; they see the Weakness of their spiritual Enemies, and fear them not, so long as this Tower incloses them.

VI. A bare external Profession of Re∣ligion, superficial reading of the Scrip∣tures, thinking (like the Jews) to have eternal Life in them; speculative Know∣ledg, or that which is meerly historical; assembling or joining in Communion with God's People in his Ordinances; Conversations morally sober, outward Strictness in Christian Duties, pious Per∣formances, &c. may be fitly compared to these Out-works, which, tho in them∣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 Defen∣ces are too weak and unserviceable. It therefore concerns the Safety of Christians, to go to God (this impregnable Tower) through Christ, and make a timely Re∣treat into their great Citadel; else their Fortification will be certainly demolished,* 27.8 and they destroyed, as in the foolish Virgins Case.

VII. This heavenly Tower is furnished with a dreadful Train of Artillery. He distributes Death, Desolation, and Ha∣vock, among the proud rebellious Pha∣raohs of the Earth,* 27.9 that oppress his Peo∣ple. He deals Destruction in loud Peals of Thunder, and furious Storms of Rain, Hail, and Fire.* 27.10 He pours out the Vials of his Wrath, rends Rocks, and makes the Earth to quake.— He can (and will in time) melt the Elements with fervent Heat, and burn up the Earth, and the Works there∣in. The murthering Cannon never roared out more Horror and Amazement, than the Wrath and Vengeance of an incensed God, elegantly expressed, Psal. 18.8, 9, 10, 11, 12, 13, 14, &c. The Earth shook and trembled; the Foundations of the Hills mo∣ved, and were shaken, because of his Wrath. There went up Smoke out of his Nostrils, and Fire out of his Mouth devoured — Coals were kindled by it. He bowed the Heavens also, and came down, and Darkness was under his Feet. He rode upon a Cherub, and did flie; yea, he did flie 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 Coals of Fire. The Lord also thundred in 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 Light∣nings, and discomfited them.

VIII. The Lord can baffle the Combi∣nations of the Wicked,* 27.11 and intrap them in their own Snares: He disappoints the Devices of the Crafty, makes them fall into their own Pit; he brings the hid∣den Counsels of Wickedness to Light, and defeats the Plots and Stratagems of Anti∣christ, of which (in his blessed Providence) he has given us many memorable Instan∣ces, in former and later Times.

IX. God is such a Safeguard to his Church,* 27.12 that the Gates of Hell shall not prevail against it; a sure Sanctuary to eve∣ry individual Christian, that puts or com∣mits himself into his Protection. He is as tender of his Saints,* 27.13 as of the Apple of his Eye. Here we may safely deposit Lives, Estates, Families, choice Trea∣sures. Here no Moth can corrupt, no Thief break through, nor Tyranny oppress us:* 27.14 Commit your Souls in well-doing unto him, as into the Hands of a faithful Creator. Believers had rather have their Treasure in their Father's keeping, than their own. The Adversary might soon rob and undo us, were not our chief Store-house in God.

X. God can command Millions of An∣gels to destroy his and his Peoples Ene∣mies: One of which, in one Night, slew 185000 Assyrians; and at another time,* 27.15 cut off all their mighty Men of Valour, Leaders, and Captains, &c.

XI. The Lord (in whose Name is strong Confidence) is a Place of Refuge,* 27.16 and strong Tower to his dear Children. Those sincere Ones that have given them∣selves up to him, they are secure out of the Devil's Gunshot, and the Power of Enemies; whilst the Hypocrites,* 27.17 and

lukewarm Formalists, are upon all occasi∣ons exposed to both. But the valiant Souldiers 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 blas∣phemous 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:* 27.18 For she had absolute Confidence in her Strong-Hold.

XII. God, the strong Tower,* 27.19 not on∣ly inspires his Souldiers with true Valour and Courage, to set at nought all the Powers of Hell; but also confounds and dispirits their Adversaries, that they are at last, when their bloody persecuting Designs prove ineffectual, forced to give over, and quit their Attempts against his Church and People.

Metaphor.

I. THe Fabrick and Materials of an earthly Tower are subject to decay.

II. A strong Tower may be beaten down by the Fury of Can∣nons, or battering Engines.

III. A strong Tower may be sur∣prized, if the Watchmen be sleepy or negligent.

IV. A strong Tower may be be∣trayed by the Treachery of seeming Friends.

V. A strong Tower may be re∣duced by Famine.

Disparity.

I. THe heavenly Tower is incorrupti∣ble and everlasting, of an infinite and spiritual Essence, and so not subject to the Decays of Time.

II. The heavenly Tower is out of the reach of Hell, and the World's Batteries: All the Violence in the World cannot shake it.

III. The heavenly Tower is beyond all possibility of Surprize; its Watchman never slumbers nor sleeps.

IV. God knows the Hearts of all Men, and 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 ineffectual.* 29.1

V. In this Tower is the Bread of Life, and an inexhaustible Fountain: Here the Hungry are filled, and the Thirsty satis∣fied: Here is no fear of Famine, because the Provision is as eternal as the Souls that need it.

3. In what respects the Name of the Lord may be called a Strong-Tower, take in the following Particulars.

The Hebrew Names of God, as Jerome (the best Hebrician of the Fathers) observes, are Ten:* 29.2 Three come from Being,* 29.3 as Jehovah, Jah, Ehejeh; three from Power, as El, Eloah, Elohim; three from Governing, Ado∣nai, Shaddai, Jehovah-Tsebaoth; one from Excel∣ling, as Elion.

1. Jehovah sets out the Eternity and Self-existency of God. — Je notes the Time to come, Ho the Time present, Vah the Time past. It consists of quiescent Letters, (or Letters of Rest) to shew

that there is no Rest till we come to Jehovah, and that there we are safe and secure. This Name is opened, Rev. 1.4, 8. & 4.8. & 11.17. & 16.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Which is, which was, and which is to come. It comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Havah, He hath been. —

2. Jah is a Diminutive of Jehovah, and notes the same things.

3. Ehejeh, I am or will be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ehejeh Asher Ehejeh,* 29.4 I will be what I will be. This notes the Essence of God, and implies his Immutability and Incomprehensibleness. Christ alluded to this Name, John 8.58. Before Abraham was I am.

With respect to these Names God may be called a Strong Tower, in re∣gard of the Eternity of his Duration, and Infiniteness of his Essence. The Rabbins, and Chaldee Paraphrase, expound this Text of the Eternity of God. See Ainsworth on the place.

4. El, a strong God. Junius and Tremellius translate it, Deum fortem;* 29.5 Aquila, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, robustum, strong. This notes the Omnipotency of God, &c. Ezek. 31.11. See Rivet. on Psal. 19.1. Hence Eli, my God, an Hebrew word, Mat. 27.46. and Eloi, a Syriack word, Mark 15.34.

5. Eloah, is derived of El, strong or mighty; and by increase of the Word, the Signification is increased, most Mighty, or the Almighty, &c. The Plural Number of it is,

6. Elohim, Almighties, or Almighty Powers, Gen. 1.1. 1 Chron. 17.21. 2▪ Sam. 7.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Barah Elohim, that is, word for word, Gods created; that is, the Father, Son, and Spirit, created; noting, as some say Trinity in Unity * 29.6; or (as others say) the great Majesty 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 Strength, which is a safe Sanctuary for such as fly to it.

7. Adonai, (derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eden, Basis, Columna, cui aliquid in∣sistit;* 29.7 a Base, Pillar, or Column, that bears up or supports any thing) 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. 15.2.

8. Shaddai, — Almighty, or All-sufficient. Grammarians are not agreed about the Etymology of this Word: Some derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 29.8 Shadad, to carry away by force, to prey, lay wast, or destroy.— Many think that God took this Name from the World's Destruction in the Flood. — The Greeks translate it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latines Omnipotens, both which signify Almighty. Others say, that it is a compoun∣ded Word of the Verb Dai, which signifies, It is sufficient, and the Letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which supplies the place of the Relative Asher, to answer the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Content in himself, or self-sufficient, for in him is all Sufficiency, &c.

This Name notes the Power and Sufficiency of God to go through with all things, and for wasting and destroying his Enemies. To this the Prophets have reference, saying, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shod (Destruction) shall come from Shaddai (the Almighty) Isa. 13.6. Joel 1.15.* 29.9

9. Jehovah Tsebaioth, Lord of Hosts. The Rabbins observe, that he hath two general Troops, (Copiae tam inferiores quam supernae,) the Crea∣tures above,* 29.10 and Creatures beneath, all ready press'd to be employed in his Wars, either defensive or offensive, for the Safeguard of his Favou∣rites, or the Destruction of their Opposites.

The Name Jehovah implieth, that God had his Being or Existence of Himself before the World began, and that he giveth Being to all things, that he giveth Being to his Word, effecting whatsoever he speaketh: I appeared, saith the Lord, to Abraham, Isaac, and Jacob, by the Name of God Almighty, or All-sufficient; but by my Name Jehovah was I not known to them; as the Greek and Chaldee render it, manifested not. They be∣lieved God was able to perform whatsoever he had said, but they saw not the Performances; till when he makes good the Covenant to their Chil∣dren, he calls himself Jehovah, denoting the faithful Performance of all his Promises, and therefore may be rightly called a Strong Tower.

10. The last, Elion, Altissimus, Psal. 9.3. & 92.9. to which the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, most High, answers, Luke 1.32. Acts 7.48. which sets forth the surpassing Dignity, Excellency, and high Sovereignty of God, which is over and above all.

In all these respects God's Name is a Strong Tower, for he is their Sup∣port: He is Almighty, and so can destroy such as rise against him; He commands the Celestial and Terrestrial Hosts: And lastly, he is the most High, so that there is no contending with him.

Besides, the other Attributes of God are as so many strong Towers to secure his People. His Wisdom orders all things for the best. — His Goodness and Mercy engages him to fatherly Affection.— By his Omnisci∣ence he knows all their Wants, Temptations, Afflictions, &c. His Faith∣fulness gives them Assurance, that he will not fail, &c.

Coronaries.

I. IF God be such a Strong-Tower, let the Righteous make haste and run into it. An Interest in Christ, an Exercise of Faith, sincere Prayer, Confession of Sin, &c. is the way. Motives to this are,

1. No other Strong Tower can secure them: Wisdom, Honour, Riches,* 29.11 &c. will not do it.

2. To flie to other Strong-Holds, is a Breach of God's Law, and brings a Curse: Cursed is the Man that trusteth in Man, &c.

3. It is absolute Folly and Madness to depend upon any other, for they cannot save in a Day of Wrath.

4. There you will be safe from all the Enemies in the World.

II. From hence we may infer, That all the Attempts of Hell, and wicked Men, will certainly prove vain and unsuccessful against the Church and People of God.

III. That there is no resting in a bare lifeless Form, (which are the Out∣works) but such as will be safe, must get the Power, as well as the Pro∣fession of Religion.

God compared to a Giant,

Job 16.14.

He breaketh me with Breach upon Breach, and run∣neth upon me like a Giant.

JOB, under the heavy Pressures of Afflictions, maketh this bitter Com∣plaint. I know not any Scripture besides, wherein God is held forth by this Similitude, viz. Running upon his People, or a particular Saint, like a Giant. Which shews, as Mr. Caryl well observes from the place, how much Terror God is pleased to cloath himself with, and what Strength he puts forth, whilst he contends with those that fear him. God doth not only afflict such as he loves, but sometimes he afflicts them sorely: Doth he not so, when he shakes them in pieces? Doth not he so, when he sets them as his Mark, when a Multitude of skilful Archers compass them about, when he cleaves their Reins asunder, when he pours out their Gall upon the Ground? Doth he not so, when he sets Engines of Battery, to make Breach upon Breach, and then runs upon them like a Giant?

Doct. God sometimes in chastising or afflicting of his People, runneth upon them like a Giant?

Simile.

I. A Giant is a mighty Man, or a Man of more Strength and Robustuousness than others, as Goliah, and the Sons of Anak were: When a Giant assaults a Man, it is more than to be set upon by an or∣dinary Man.

II. A Giant is not only said to be strong, but fierce and terrible; and his running upon one like a Giant, denotes Courage, Fierceness, and Fearlesness, therefore called Horim.

III. A Giant is not only strong and fierce, but also swift; hence David compares the Sun at his rising, to a Bridegroom coming out of his Chamber,* 30.1 and to a Giant or strong Man, who rejoiceth to run a Race.

Parallel.

I. GOD puts forth his Strength, when he is said to break forth against a Man like a Giant. What is a weak Man, or a poor feeble Child, in the hands of a Giant? How much less is Man, in the hands of a strong and mighty God?

II. God seemed to come forth against Job fiercely, as if he would break him to pieces, and destroy him at once: I will give thy Flesh (saith Goliah to David) to the Fowls of Heaven.* 31.1

III. God is not only fierce in the way of his Chastisement of his People, but also sometimes very swift: He may seem to delay for a while the Use of the Rod, but at last he cometh on apace, brings one Judgment upon another speedily, as appears by Job's Messengers.

Quest. Why is God said sometimes to run thus upon his People as a Giant, and break out so furiously upon them whom he dearly loves?

Ans. Sometimes, because he is greatly offended and provoked so to do by their Sins: You have I known above all the Families of the Earth, therefore

will I punish you for your Iniquities. God's People sin sometimes with a high hand,* 31.2 therefore God punisheth them with a high hand: Thine Ar∣rows stick fast in me, and thine Hand presseth me sore, saith that good Man, David: And again, There is no soundness in my Flesh, because of thine An∣ger; neither is there any Rest in my Bones, because of my Sin.

Quest. But why did God run like a Giant upon so upright and holy a Man as Job was? Doth it stand with the Justice and Righteousness of God, thus to break forth upon a holy Person?

Ans. Before I speak to the Solution of this Question, it will be necessary to premise six or seven things.

1. Tho it may not be immediatly for this or that Sin, that the Almighty afflicts his Jobs; yet Sin is the Original Cause of all their Afflictions: If Job had not been polluted and defiled with Sin, he had never known Sorrow or Affliction.

2. Tho Job might not be afflicted for Sin, yet Job's Sins (tho a very holy Man) deserved greater Punishment than that which God brought upon him: He hath visited thee little or nothing, saith Elihu; so the word will bear it. The least Mercy is more than we deserve, and the greatest Affliction is less than we deserve. He hath not dealt with us after our Sins, nor rewarded us according to our Iniquities.

3. Tho God came forth fiercely upon Job, yet it was not in a way of Wrath, to destroy him; nay, God did not design any Injury or Wrong to him, but contrariwise his great Good and Advantage. You have heard of the Patience of Job,* 31.3 and of the End of the Lord; that he is very pitiful, and of tender Mercy.

4. We must always imprint this, as an undoubted Truth, and sure Maxim, in our Minds; That tho God sometimes afflicts, 〈◊〉〈◊〉 may afflict his Children, as a bare Act of his Sovereignty, Sin being not directly the Oc∣casion thereof; yet nothing God doth or can do is unjust. I know, O Lord,* 31.4 that thy Judgments are right, and that thou in Faithfulness hast afflicted me. All his Ways are Judgment, a God of Truth, and without Iniquity, just and righteous in all his Ways: That is, his Administrations, or his Doings, as Mr. Ainsworth note••••, are Judgment, that is, judicious, equal: A God of Truth, or Faithful; without Iniquity, or there is in him no Iniquity, no injurious Evil: Right or righteous is he. Consider further,

5. That the greatest and sorest Afflictions that godly Men may meet with, are no sufficient Ground to conclude they are cast out of God's Favour: For the best of Saints, and dearest Servants of God, have been from the beginning under the greatest Exercise of Affliction. As many as he loves,* 31.5 he rebukes and chastens.

6. Another thing that we should premise, is, That the Afflictions which we meet with in this World, come not by chance. They are all measu∣red out by God's ordering Providence, in matter and manner, for kind and quality. And tho the Judgments and Dealings of God are some∣times very secret, and hard to be understood at first, we ought with Pati∣ence to bear them, and humbly wait, till God is pleased to shew us his Mind and Pleasure in them.

7. We must consider, that it is our Duty to acknowledg all our Trou∣bles and Afflictions, and whatever they be, as coming from God; and look beyond Instruments and secondary Causes: Is there any Evil in the City, and I have not done it? He breaketh me with Breach upon Breach, and run∣neth upon me like a Giant. He; Why some may say, It was the Devil and

his Agents, viz. the Sabeans, and Chaldeans, &c. Job knew that no De∣vil or wicked Man could hurt or touch him, if God did not give them leave, and open the Door for them.

These things being premised, I now shall give you five or six Reasons, why God ran thus upon Job, or breaks forth after this manner upon sin∣cere Persons, when Sin is not the Cause.

It is necessary to note this by the way, That God doth frequently single out the most eminent and choicest of his Children, to undergo the sharpest and sorest Affliction, because they have the greatest Strength. Joseph excelled for Grace and Vertue, and therefore he is singled out from all his Brethren to hard Works and Sufferings. No Man like Job in all the Earth, in his Day, for a perfect and upright Man; and what a Man of Sorrows and Afflictions was he?* 31.6 Those that have received most Grace from God, are able to bear most Afflictions from God. A General of an Army chuseth out the most valiant and experienced Souldiers, to put them upon hard Adventures. It is not prudent to put a Fresh-water Souldier upon difficult Service. As Christ saith, I have many things to say unto you, but you cannot bear them now; and therefore deferred, till they had got more Strength: So God saith of a young Christian, one that is newly converted, Thou hast great Afflictions to undergo before thou diest, but thou art not fit to bear them yet, I will defer thy Trial, till thou art grown more hardy, and fit for that Encounter; as our Saviour told Peter, John 21.18.

1 Reason. One Reason why God ran thus upon Job like a Giant, or brings sore and severe Trials upon his dearest Servants, is, That he may fit them for eminent Work and Service. Hereby they learn Experience and Knowledg, not only how to carry themselves in dark and dismal Days, but to teach others also, how to behave themselves under Trials.

2. That God might crucify them unto all the things of this World: They do not only this way come to see the Vanity and Emptiness of them, but to be dead unto them. In Prosperity the Hearts of the best of Men are ready to be ensnared with the World, therefore God brings Adversity upon them. And indeed it is every way as good and useful for a Saint, as Winter and sharp Frosts are to the Fruits of the Earth, which kills the Worms and Weeds, that otherwise would greatly hurt and injure them. God's Jobs have a Body of Sin and Death in them, as well as others, and nothing like Affliction tends to destroy it. The Corruptions of our Hearts are compared to Chaff and Dross, which the Furnace of Affliction burns up, and purges away. No Man is so pure and clean, but he needs to be made more pure, and more holy. Job was very good before, but God made him much better by the Rod, before he had done with him: He was Gold before his Trial, but afterwards refined Gold: When I am tried, I shall come forth as Gold, (to wit, refined Gold.* 31.7)

3. God brings his Jobs under great Exercises and Afflictions for the Trial of their Graces. Grace never shines forth in its real Splendor and Glory, until it comes to be tried. A Saint knows not what his Faith can do, until it is brought under Exercise. Abraham knew not the Strength of his Faith and Love, until he was called to offer up his Son Isaac: He with-held not his Son, his only Son Isaac, whom he loved; such was his Love to God: And if we respect his Faith, 'tis said, He believed in Hope against Hope, that he might become the Father of many Nations.* 31.8 — According to that which was spoken, so shall thy Seed be. He being not weak in Faith,

considered not his own Body being now dead, when he was about an hundred Years old, neither the deadness of Sarah's Womb: He staggered not through Ʋnbelief,* 31.9 but was strong in Faith, giving Glory to God. By Faith he offered him up,* 31.10 accounting that God was able to raise him up even from the Dead: From whence also he received him in a Figure. How did Job's Patience shine forth, when it came under Exercise, by all those sore and bitter Afflictions he met withal. The greater the Temptation or Trial is, if the Soul can resist it, and bear up under it, the greater Demonstration there is of the Strength and Power of that Grace the Soul possesseth. The Al∣mighty shews hereby the Strength and Unmoveableness of Faith, how unconquerable it is, what kind of Omnipotency there is in Grace. He would have all the World know, that a godly Person is in vain assaulted by Friends or Enemies,* 31.11 by Men or Devils, by Wants and Wounds, tho he be even benighted in his Spirit, tho God himself takes away the Light of his Countenance from him, and runs upon him like a Giant; yet that over all these things God's Grace can make him stand, and cause him to be more than a Conqueror: For in the Book of Job, we may say, is an Account given of one of the greatest Battles fought, that ever was be∣tween Man and Man, between Man and Hell, between God and Man; yet Job went away with Victory. True Grace is often assaulted, yet ne∣ver was, nor ever shall be overthrown or conquered.

4. God brings his 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 continually slander, vilify, and reproach the Godly, saying, They serve the Lord for their own Ends, and follow him for Loaves; that they attend upon him for an Estate, or for vain Glory, the pleasant and good Things of this World:* 31.12 Doth Job serve God (saith Satan) for nought? He is a very Hypocrite, tho he now seem so godly: No such Zealot as he, but he hath a base and selfish End and Design in all he doth: If God do but run upon him like a Giant, and strip him of all these worldly Comforts which he enjoys, you will then see what becomes of his Religion: He will curse God to his face. The Lord did on purpose cause these things to be acted,* 31.13 and to come upon Job, for ever to stop the Mouth of Satan and his Servants; to shew, that his Children follow him for 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. — Tho 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 Ex∣ample of Patience and Sufferings to future Generations; and that God's People might hence have wherewith to sustain themselves under killing, severe Dispensations, and not faint when they are rebuked of God: For if God thus deals with his beloved Jobs, let no Soul give up their Hope, or utterly despair, who are under the sorest and most amazing Dispen∣sations of the Almighty.* 31.14 Whatsoever was written afore-time, was written for our Instruction, that we through Patience, and Comfort of the Scriptures, might have Hope.* 31.15 Take, my Brethren, the Prophets, (saith the Apostle) who have spoken unto you in the Name of the Lord, for an Example of suf∣fering Affliction, and of Patience.

6. God thus deals with his dear Children in this World, to increase and add to their Glory in the World to come. Afflictions here will not go with∣out their Reward hereafter. No Believer shall lose by suffering hard things according to the Will of God. He doth it not simply for his own Plea∣sure, but for our Profit, that we might be Partakers of his Holiness.

Though at present no Affliction seemeth joyous, but grievous, nevertheless after∣wards it yieldeth the peaceable Fruit of Righteousness to them that are exercised thereby. And hence Paul saith, Our light Affliction,* 31.16 which is but for a mo∣ment, worketh for us a far more exceeding and eternal Weight of Glory.

The Inferences are these,

• 1. Terror.
• 2. Counsel.
• 3. Comfort.

1. Terror. Let all ungodly Men and Women hence tremble; for if God breaks his own dear Children thus to pieces, and runneth upon them like a Giant, how will he come forth in Wrath and Vengeance upon them! Their only way is, to submit themselves at his Foot, whilst there is Mercy: For when once he is risen up, and awaketh as one out of Sleep, like a Giant, or mighty Man, that shouteth by reason of Wine, He will break their Bones in pieces, and put them to perpetual Reproach. Wo••••to that Man that God stirs up all his Strength and Wrath against, when his abso∣lute Design and Purpose is to kill and utterly destroy. God is ••••ngry ••••ith the Wicked every day: If he return not, he will whet his Sword;* 31.17 he hath bent his Bow, and made it ready: He hath prepared for them the Instruments of Death.

2. Counsel, to you that are the Enemies of the dreadful Majesty. Bless God you are not cut off, that you are not ground to Pouder, and before now amongst the Damned: And let me advise you in Love to your Souls, not to adventure one step further in a way of Sin and Rebellion against 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 but a little▪* 31.18 Blessed are all they that put their Trust in him. God is now ready to treat with you from the Mercy-Seat; but the Time is near, when he will get upon the Seat and Throne of Judgment, and then it will be to late.

3. Comfort, to you that are Saints, 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 compared 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 an heavy Burthen upon 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 did all this to him? Did he oppose? did he strive with his Maker? No, no; Job knew that was in vain; bu•••• he tells us, He put Sackloth upon his Loins, and defiled his Horn in the Dust: My Face,* 31.19 saith he, is foul with Weeping, and on my Eye-l••••ds is the Shadow of Death. The only way under the heavy Strokes of the Almighty, is, to prostrate our Souls at his Foot. When God lets out visible Tokens of his afflicting Hand up∣on us, we should let out visible Tokens of our Humiliation under his Hand; when we are greatly afflicted, we should be greatly affected; when God seems angry, we should be troubled; when he runs on us in a way of Af∣fliction, we should fall down before him in a way of Contrition. Ephraim's Sighs and Moans were Musick in God's Ears. Ephraim did not murmur against God, but mourned before God. The way to have God's Rod re∣moved, 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 Sin, if we are humbled under the Cross, God will soon exalt us upon the Throne.

God compared to a Lion.

Hosea 13.7.

I will be unto them as a Lion, as a Leopard will I observe them: I will meet them as a Bear bereaved of her Whelps: And I will rent the Caul of their Heart, and then will I devour them like a Lion.

WE have here a threefold Simile, which sheweth the fearful State of a wicked and provoking 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 rebellious People, in a way of Wrath and Judgment, will be unto them as a Lion.

The Scope of this Text being to set forth the Anger and Wrath of the Incensed Majesty of GOD, with the consequent Destruction of the Wicked and Impenitent, we shall illustrate the Similitude in the following Parallels.

Simile.

I. THe Lion is a most terrible Creature: If the Lion roars, all the Beasts of the Forrest tremble.* 32.1 Naturalists observe, That tho other Creatures are swifter on foot than the Lion; yet when he roareth, they lie down.

II. A Lion when enraged (especi∣ally) hath a majestical, fierce, and an amazing Look; and how ready are all to run, and shift for their Lives, when he rises up to the Prey?

III. None can take away the Prey from a Lion, as the Prophet sheweth us; who, if he goeth through a Flock of Sheep, both treadeth down, and teareth in pieces, and none can deliver.

IV. A Lion is strong, and crushes the whole Compages of a Man's Bones at one Crush; he rends the Body of Man to pieces. And Na∣turalists tell us, That when the Lion hath torn the Body asunder, he loves to suck the Blood that is about the Heart; and as for other Parts of the Body, except he be very hungry, he leaves them to other Beasts to prey upon; but the Heart, the Blood, and the Fat that is about the Heart, the Lion loves to suck.

V. The Lion is a Creature (as Naturalists observe) that seems much for Justice.* 32.2 No Creature more fixed or constant in their Love and Friendship, or more ready to re∣venge the Breach of Amity, than is a Lion; which is further demonstra∣ted by a great Historian, citing a Passage of Eudemus,* 32.3 who writeth of a certain young Man, that nou∣rished together many Years, a Dog, a Bear, and a Lion; who lived in perfect Peace and Concord, with∣out Breach, Snarling, or appearance of Anger. But on a day, as the Dog and the Bear played together, and biting one another gently, it happened that the poor Dog fasten∣ed his Teeth in sport, deeper than the Bear could digest; and there∣upon he presently fell upon him, and with his Claws tore out the soft part of his Belly, whereof he pre∣sently died. The Lion sitting by, and seeing this Cruelty, and Breach of Love, Amity, and Concord, that had been amongst them, was inflamed to revenge that Perfidy, and like a true King of Beasts, measured the same measure to the Bear, as he had done to the Dog, and served him with the same Sauce, tearing him instantly in pieces. If a Lion be harmed by a Man, with a Stone or Dart, according to the Merit of their Hurt, they frame their Revenge.

VI. 'Tis observed of the Lion, that he will narrowly mark any one that wounds him: And tho there are hundreds of Men together, and but one wound him, or shoot at him, or any ways▪ hurt or injure him, he will observe and mark that Man, and keep the Wrong in his Mind a long time.

VII. Moreover 'tis observed of the Lion, that he sleeps but little, and with his Eyes open; or as some others note, he having great Eyes, and so small Eye-lids, they cannot wholly cover his Eyes.

VIII. The Lion will fall upon no Creature, except he be in Hunger, or is greatly provoked.

IX. The Lion (as Pliny ob∣serves) cannot endure to be look'd asquint upon by any.* 32.4

X. Again, of all wild Beasts, it is observed that the Lion, if one do fall down, and prostrate himself be∣fore him, as it were, and petition for his Life, he will spare him. Take Pliny's own Words; The Lion alone,* 32.5 of all wild Beasts, is gentle to those that humble themselves unto him,* 32.6 and will not touch any such upon Submission, but spareth what Creature soever lieth prostrate before him.

XI. A Lion (as Pliny, and divers other great Naturalists tell us) is a great Enemy to Apes and Wolves.

Parallel.

I. THat God, that cometh forth in a way of Judgment against the Wicked, is a terrible God. Hence it is said, He shall roar out of Sion.* 33.1 The Threatnings of God are as the Roaring of a Lion, and terrify the Wicked, as a Lion doth the more impotent Animals.

II. When the Face of God is set against a Soul or Nation, or he be moved to Frowns, Indignation, and Wrath against them, let all stand clear: How ready are all to fly, when God rises up to the Prey? that is, to be avenged on the Ungodly.

III. None can deliver themselves out of God's hands, when he comes forth against them as an hungry Lion. God tells us▪ He will arise to the Prey, and all the Earth shall be devoured with the Fire of his Jealousy.* 33.2 * 33.3 — There is none can deliver out of his hand; neither Power, nor Policy, Craft, nor outward Force, will signify any thing.

IV. The dreadful God, when Sinners fall into his hands, will crush them as a Lion: Consider this, ye that forget God,* 33.4 lest he tear you in pieces. — I will arise, and devour at once,* 33.5 I will rent the Caul of their Heart, and there will I devour like a Lion.* 33.6 A Reverend Divine hath an excel∣lent Note upon this place:

The Lord will do as a Lion doth; He more imme∣diatly will strike out their Hearts, and punish them with spiritual Plagues and Judgments: And as for their Estates and Bodies, he will leave them to other Beasts, and they shall plague them that way. Their Hearts were grown fat, they had a Film about their Hearts, and In∣struction could not get to their Hearts; but God will tear that Caul, that Film from off their Hearts.

Mr. Burroughs hath noted further,* 33.7 That it denotes the sending Plagues upon the Hearts of wicked Men, and to leave their Estates, &c. to the Assyrians; confirming Luther's Observation; and for a further Confirmation, cites Arius Montanus.* 33.8

V. The holy God is just in all he doth: Just and righteous are thy Judgments, O Lord.* 33.9 The right Hand of the Lord is full of Righteousness. Yet he delights to live in Love, Concord, and real Friendship with all his Creatures; and O how fix'd and constant is he therein, and how loth that any should move him to Anger! But when once the Covenant of Peace and Amity is broken, and nought but Cruel∣ty and Injustice appears amongst Men, and the great Ones of the Earth prove Tyrants, and tear in pieces, and devour the Poor; how is God thereby enraged, or stirred up to revenge the Breach of his Law? For the Oppression of the Poor,* 33.10 saith God, will I arise. And he will retaliate upon the Wicked, according to the Na∣ture of the Evils they have done. Rob not the Poor, because they are poor;* 33.11 neither oppress the Afflicted in the Gate: For the Lord will plead their Cause, and spoil the Soul of those that spoiled them.* 33.12 And I heard the Angel of the Water say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus; for they have shed the Blood of Saints and Prophets, and thou hast given them Blood to drink, for they are worthy. God always proportions the Punishment, to the Na∣ture and Quality of the Offence.

VI. The Lord narrowly observes those Men that fight against him with a high hand, who wound his Name, and abuse his People; and surely they must not think to escape amongst others; tho the Evil may be forgotten by the Sinner, be∣ing formerly done, yet God remembers it. Thus saith the Lord,* 33.13 Go and smite Amalek, I remember what Amalek did, and utterly destroy all they have. These things hast thou done, and I kept silent;* 33.14 thou thoughtest I had been altogether such an one as thy self: But I will reprove thee, and set them in Order before thine Eyes. Consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.

VII. The Lord that keeps Israel neither sleepeth nor slumbreth, his Eyes are al∣ways open, he seeth the Sinner at all times. No dark nor secret Place can hide from him; he beholds the Wicked when they work; Day and Night are alike to him. He that keepeth Israel sleepeth not; which is matter of Comfort to them:* 33.15 So he that destroys their Enemies sleeps not, which is Ground of Terror to them.

VIII. The Lord, tho his Wrath be dreadful as a Lion's, yet he is not so ready to fall upon his Creatures presently. He breaks not in upon them, until he is great∣ly provoked, and there is no Remedy; but then he falls terrible upon them indeed,* 33.16 like as an hungry and incensed Lion.

IX. The Lord hates those that look a∣squint upon him; we mean those Profes∣sors, that have by and sinister Ends of their own, that have not a right and pure Eye to his Glory in what they do. The Lord loves Uprightness in all our Ways and Carriages to him.* 33.17

X. God is full of Clemency and Bowels to all that submit to him. When he sees a poor Creature to humble himself, and fall down at his Feet, and petition for Mercy, O how ready is he to forgive and pass by all former Treasons and Re∣bellions against him! Seest thou how Ahab humbleth himself? I will not,* 33.18 saith the Lord, because he hath humbled himself, bring the Evil in his Days. Yet this Ahab was an abominable Wretch in God's sight, a Monster of Wickedness; therefore 'tis said, There was none like Ahab, who sold himself to work Wickedness in the sight of the Lord, whom Jezebel his Wife stirred up. Ephraim provoked God to Anger,* 33.19 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?* 33.20 I will surely have Mercy upon him, my Bowels are troubled for him, I will surely have Mercy upon him, saith the Lord. I will not execute the Fierceness of mine Anger.* 33.21 I will not return to destroy

Ephraim, for I am God, and not Man; my Heart is turned in me, my Repentings are kindled together. Tho God is as terrible as a Lion, yet it is only to the Impenitent, and those that stand out against him.

XI. God is a great Enemy to Flatterers and Tyrants, which sooner or later will be the Subjects of his Wrath and Fury, whom he will tear in pieces, and devour.

Simile.

THe Lion is a proud and lofty Creature, a tyrannical and cruel Beast, a great Destroyer of Sheep, Lambs, and other poor, in∣nocent and harmless Creatures; be∣sides he hath many other evil Quali∣ties. Hence the Devil and wicked Men are compared to a Lion; to which Similes we refer you.

Disparity.

IN divers respects God cannot by any means be compared to a Lion. He is not proud, cruel, nor will he cast off or destroy an upright and innocent Person, whatever the Provocation be; but He is, in the highest degree of Eminency, quite contrary to all these evil Qualities, as is shewed elsewhere.

Corollaries.

1. IS God compared to a Lion in those respects you have heard? then let Sinners tremble, for they are like to be the only Prey of this dread∣ful and terrible God. Art thou able to encounter him, or to stand before him? I will be unto Ephraim as a Lion,* 35.1 and as a young Lion to the House of Judah: I, even I will tear, and go away, and none shall rescue him. Doth not this Lion begin to roar? Will a Lion roar in the Forrest, when he hath no Prey? Shall the Trumpet be blown in the City, and the People not afraid?* 35.2 Sure God is arising up to the Prey, and He will shake terribly the Earth. What will ye do, can you stand before his Indignation?

2. Is God compared to a Lion? let Sinners take heed, lest they awake and rouze him up.

3. See from hence what the Nature of Sin is; 'Tis only that which causes God to break forth against Man, as an hungry Lion. 'Tis Sin that provokes him to Anger, and fills him with Wrath and Indignation. God greatly delights in Mercy; and to execute Judgment, is called his strange Work.* 35.3

4. There is no way for the guilty or rebellious Soul to take, but to fall down before the dreadful God, to prostrate it self at the feet of the Lion of the Tribe of Judah: He will have Mercy on thee, if thou dost submit thy self unto him.

God as a Leopard.

Hosea 13.7.

And as a Leopard will I observe them.

Simile.

I. THe Leopard is the same Beast called the Panther; he is a great Enemy to Man, and so fierce, that immediatly he flies into the Face of him, and pulls out his very Eyes.

II. The Leopard is a very swift Beast:* 36.1 Their Horses are swifter than Leopards.

III. The Leopard in watching his Prey is very subtil; he observes fit Times and Seasons when to come upon them.* 36.2 Pliny shews us, how they hide their Heads, and what great Policy they use in seizing their Prey.

IV. Naturalists observe, that when a Leopard comes upon his Prey, he leaps upon it suddenly.

V. It is observed of the Leopard, that he will sleep long, even three days together; but after he awakes, he is more fierce.

Parallel.

I. WIcked Men flie in the Face of God;* 37.1 they are said to fight a∣gainst him, and to resist him; and now saith God, I'le be like a Leopard, I will as it were fly in your Faces, I will come fu∣riously upon you in the way of my Judg∣ments: I will not only as a Lion, tear the Caul of your Hearts; but as a Leo∣pard, I will pull out your Eyes, and ye shall wander in Darkness.

II. God says, he will be a swift Wit∣ness against the Wicked: Swiftly will I (saith God,* 37.2 speaking to the Enemies of his People) return your Recompence upon your own Heads.

III. In this Scripture chiefly God com∣pares himself to a Leopard, in respect of watching the Ungodly: As a Leopard will I observe them. This sets out the fearful Wrath of God against wicked Men. God sets his infinite Wisdom on work, to find out fit Times and Opportunities to let out his Wrath and Fury upon them: I will watch over them for Evil.* 37.3 The Lord watches over his own People for good; but wo to them, that he, like a Leopard, ob∣serves, and watches over to destroy. 'Tis marvellous to consider, how long the pati∣ent God bears with an ungodly Soul, People, or Nation, ere he brings his sweeping Judgments in upon them. The wicked think God will never strike, because he de∣fers the Execution of his Wrath, and hence they are hardened in an evill Work.* 37.4 When alas poor Souls! they are greatly mistaken; God is watching for a fitter Time, wherein he will get himself a greater Name, and more Glory in their Destruction. We have a plain Proof of this in Pharaoh King of Egypt; God, like a Leopard, ob∣served him, and watched over him for Evil; and at last, tho it was not presently, got hold of him, and broke his Bones, and destroyed his Power, and all his mighty Host. God's Time of Executing his Judgments and Wrath upon the Un∣godly, is the most amazing and terrible: In due time shall the Feet of the Wicked slip.

IV. God, tho he seem to tarry long before he comes upon the Ungodly, yet when he doth come, he leaps (as it were) upon them, comes on a sudden: I will come upon thee as a Thief.* 37.5 The Wicked will be surprized, when Vengeance comes to be executed upon them.

V. God, tho he may seem to be asleep, and to hold his peace, and let Sinners alone;* 37.6 yet will he at last awake out of sleep, and then let Sinners look to it.

God compared to a Bear.

Hosea 13.8.

I will meet them as a Bear bereaved of her Whelps.

THis is the third Simile God makes use of in this place: I will mee•••• them as a Bear bereaved of her Whelps.

Simile.

I. THe Bear is a very fierce Crea∣ture, very terrible. Two She-Bears tore forty two Children at once. His Voice is fierce, saith one, he is fearless in his Rage.

II. 'Tis observed, that the Bear will not willingly fight with, or set upon a Man, unless he be as it were forced thereunto.

III. No Creatures (as Naturalists tell us) love their Young more than the Bear.

IV. The Bear is furious, and in a dreadful Rage, when she is berea∣ved of her Young; as appears by Hushai's Words to Absalom: Thou knowest,* 38.1 that thy Father and his Men they be chafed in their Fury, as a Bear bereaved of her Whelps. In the Field let a Bear robbed of her Whelps, meet a Man, rather than a Fool in his Folly.* 38.2 She is fierce at all times, as was hinted before; but above all, if she be robbed of her Whelps.

Parallel.

I. WHo is so fierce and terrible as the great God, whose An∣ger is resistless, and whose just Wrath, when provoked, is unavoidable?

II. God doth not willingly afflict, fight with, or grieve the Children of Men, till their daring Impudence, and oft repeated Provocations, force him (as it were) to do it.

III. No Creatures that God has made, love their Young or Off-spring, as God doth them that fear him. A Woman may forget her sucking Child,* 39.1 yet will not he for∣get his Children. His Love exceeds the Love of Women to their tender Babes.

IV. O how furious is the Almighty! how is he in an holy Rage, if any hurt his poor Children! They that touch you, touch the Apple of mine Eye.* 39.2 What then will become of the bloody Persecutors, that have not only bereaved God of his Chil∣dren, but cruelly torn them to pieces, boared out their Eyes, rosted them alive, flayed their Skins off, and burned them at the Stake to Ashes, and put them to all the horrid Tortures they could devise? If God will meet his own People, if they sin against him, and provoke him, as a Bear bereaved of her Whelps; how will he meet Babylon, bloody and merciless Papists, and other cursed Persecutors of his People: The Day of Vengeance, saith he, is in my Heart, and the Year of Recompences: For the Controversy of Zion he will strike through Kings, in the Day of his fierce Wrath. Shall not God avenge the Cause of his own Elect, that cry unto him day and night? Yea, he will avenge them speedily, and come forth against their Enemies, as a Bear bereaved of her Whelps.

God compared to a Moth,

Hosea 5.12.

I will be unto Ephraim as a Moth.

THat we may understand the Nature and Quality of this little Crea∣ture, and the Reason of the Comparison, the Parallel following is offered, with a practical Application. The Scope of the Text is a Denunciation of a strange Judgment, which shall corrode and consume them; the Cause and Ground of which is delivered in the preceding Verses▪ viz. Because they have resisted the Commands of God, and followed the wicked Commands of Jeroboam, and his Princes: There∣fore, saith God, I will be unto Ephraim as a Moth.

Observ. That God, in bringing Judgments and Miseries upon a rebellious People, will be as a Moth. And in what respects take as followeth.

Simile.

I. A Moth is a Creature, that corrodes or devours ex∣ceedingly, whatever Garment or Cloth it doth seize upon, and makes it good for very little.

II. A Moth will not only eat Woollen Cloth, and Garments of a low Price, but those that are very rich, yea, upon costly Velvets, as Experience shews.

III. A Moth comes not upon such Cloth and Garments, as are careful∣ly and wisely kept from Dust and Filth: And therefore those Writers, that mention the hurtful Nature of this Creature, advise to cleanse, and keep such things as are subject to this Creature from all Dust and Filth whatsoever, and then they need not fear the Moth;* 40.1 and ascribe the Ways and Means, how it may be done.

IV. A Moth eats and devours Garments secretly; you may not quickly spy him out; he makes no

Noise of his coming; you can't tell whether it be got into your Cloth or Garments, or not, at first.

V. A Moth eats and spoils by degrees: It doth not consume and spoil a Garment all at once, but by little and little, till it is quite spoi∣led, and good for nothing.

VI. A Moth corrupts and de∣stroys insensibly. These Worms, saith Mr. Topsall, when they have by degrees insensibly eat off the out most Superficies of the Cloth, then they eat up the inward Part, and so insinuate themselves into the mid∣dle Substance of it; and those that search never so well for them, can hardly find them. A Man may think his Cloth or Garment is good, by the outward View of it; yet when he looks and proves it throughly, he will find it full of Holes, and good for little.

Parallel.

I. GOD, when He breaks forth upon a People or Nation in a way of Judgment and Wrath, destroys and makes all desolate therein. Behold therefore,* 41.1 I will stretch out my hand upon thee, and will deliver thee for a Spoil to the Heathen, and I will cut thee off from the People, and I will cause thee to perish: I will destroy thee, and thou shalt know that I am the Lord.

II. God, when he comes forth to spoil a People or Nation for their Sins, will not spare the Rich more than the Poor, the King more than the Peasant: All must expect to taste alike of the same Cup. As they have sinned together, they must all suffer together.

III. God will not come upon a holy and godly People and Nation, to spoil and destroy like a Moth, those that la∣bour to keep themselves pure and clean from the Dust and Filth of Sin, and the Corruptions of this World; such need not fear, that God will be as a Moth to them.

IV. God sometimes comes secretly up∣on a People, in a way of Wrath; he sur∣prizes them on a sudden, comes on them,

as Travail upon a Woman with Child. They have thought themselves safe from Danger, and suddenly dreadful Confusion breaketh out against them: Peace may be on the Night, but Horror in the Morning.

V. God goes on also in bringing Ruine on a People or Nation by degrees. He doth it gradually many times; as in that of Amos, touching Israel:* 41.2 I have given you Cleanness of Teeth in all your Dwellings, and Want of Bread in a••••l your Places. Ay, but this wrought no Reformation; therefore he takes another Step, and proceeds yet further: I have with-holden the Rain from you, — Yet have ye not returned unto me, &c. But this would not do neither; he therefore goes on with another Gradation: I have smitten you with Blasting and Mildew: When your Gardens, Vineyards, and your Fig-Trees, and your Olive-Trees encreased, the Palmer-Worm devoured them: Yet have you not returned unto me, saith the Lord. Therefore he brought upon them the Pestilence, after the manner of Egypt; and overthrew some of them, as God overthrew Sodom and Gomor∣rah. And thus he went on step by step, till he like a Moth destroyed them utterly.

VI. God lets out his Wrath and Dis∣pleasure so insensibly, that Sinners per∣ceive it not a long time; yet they decay, and grow weak, and their Beauty, Strength, and Glory falls off: They seem outwardly amiable and in a good con∣dition, and say with Sampson, (when his Locks were cut off, and his Strength gone) I will rise up as at other times; but quick∣ly find themselves another People, and that God has forsaken them. And what an easy thi••••g is it for any to overcome and destroy them? When the inward Life and Heart of a People is gone, they soon become a Reproach an Derision to their Enemies; and yet all this while may not per••••eive the ••••ause of their Ruine, nor how God is a Moth unto them.

Quest. But here possibly 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 Exposition on Hosea. 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.* 41.3 A Nation grows weak and cowardly; now the Weakness and Cowardliness of a People that were once formidable,* 41.4 shews a Judgment of God upon them. So it was in Israel, 2 King. 15. their Governors did what they listed, they killed one another, and the People laid down quie••••ly, one durst not complain of what was done.

2. Then a base Sloth of Spirit, which seizeth upon the Hearts of Men, Dulness,* 41.5 a Sordidness of Spirit, minding low things, not regarding any worthy or honourable Atchievement. When People are thus, God is a Moth unto them.

3. When Jealousies rise in the Spirits of a People one against another, then God is as a Moth to them.* 41.6 As we know, a Moth in a Garment makes the Thread not hang firm and close together, but divides them one from another, by making Holes in the Cloth: Even thus secret Jealousies and Divisions in a Kingdom consume and destroy them.

4. Base Compliance in Men for their own Ends, and Falseness of Spirits in the Trust committed to them,* 41.7 especially those that are put in publick Places. When these things appear among a People, God may be said to be as a Moth unto them in their Spirits.

Secondly, God may be as a Moth in Mens Councels.

As first, in their Blindness, that they may not see the Plots of their Enemies. They know not their own Advantages, nor how to improve the Opportunity they have in their Hands. They shall not hit upon right Ways and Means, to secure themselves from their impending Dan∣gers. There shall be Perplexities and Contradictions in their Councels, one counselling one way, others another way. They shall ensnare them∣selves, and be blasted in their own Councels. And all this while God doth not appear in an outward and hostile way against them, but there is a Curse upon them; and thus the Lord is as a Moth unto them.

Thirdly; God is as a Moth to a People in their Estates and Com∣merce one with another. There shall be a Decay of Trade amongst them; they shall grow poorer and poorer, and no Man knows how. They sow much, and bring in little; they earn Wages, and put it into a Bag with Holes. There shall be a secret Curse upon their Tradings and Estates, that no Man can give a Reason of it.

Fourthly; God is a Moth in the chief Instruments made use of for publick Good. He takes away chief and worthy Persons, and few take notice of it. One is removed one way, and some in another; and those that remain, either want Abilities, or else they are treacherous. And if there be any wise and honest left, they are either blasted, or by one way or another, not in a capacity to do any Good. And when 'tis thus with a Kingdom, God may be said to be as a Moth unto them.

Fifthly; God may be said to be a Moth in the Treasure and Strength of a Nation. There shall be a great Charge upon the People, and much shall be gathered together, but none shall know how 'tis spent, it shall moulder away: So that every one shall complain of the Burden, and what goeth from him; but no Body almost can see what it comes to.

Sixthly; God is a Moth unto a People in their Religion, (I mean, by suffering a secret Curse to be upon them) so that their Religion should be corrupted, and their Wine mix'd with Water, their Silver with Dross.

That whilst they hoped to see Religion more pure, and refined from Popish Mixtures, and other Errors and Corruptions, they shall in a spi∣ritual way be invaded with greater Darkness and Confusion, and not well perceive the Wrath and Curse of God that is upon them, by being as a Moth in this respect unto them.

Inferences.

1. NO People ought to think themselves secure, because God appears not presently in the height of his Displeasure against them. He may let out his Wrath in little things, (a Moth is a small thing) and pro∣ceeds but a little way; takes a Step or two with them in a way of Judg∣ment, and then waits a while, to see what the Effects are. He can by

little things, in a secret and insensible way, spoil and utterly undo a Nati∣on, or a particular Soul. There may be much Poison in little Drops; so the Wrath of God may be upon thee like a Moth, in things that thou mindest not; for small and contemptible Things, as Lice and Flies, proved a great Plague unto the Egyptians.

2. Our own Filth and Corruption within us breeds our Trouble, and is the Cause of our Undoing. What is it that makes way for the Moth and Rottenness to seize on Wooll or Garments? Is it not the Carelesness and Negligence of Persons, in not looking after them, and not making use of fit things to keep them clean, and prevent the Danger that arises from this Worm? The Moth (as Naturalists tell us) breeds in the Cloth; take heed of inward Filth and Pollution: If you keep not your Hearts by fit means clean, the Moth will come, and Rottenness take hold on you.

3. God is slow in Wrath, he punishes by degrees; he exercises much Patience, ere he destroys a People utterly; before he breaks forth as a Lion or Bear upon them, he is as a Moth.

4. God hath secret Judgments to execute upon a People, or particular Person: If this was not so, why should he speak of his being as a Moth unto Ephraim? Let us take heed of secret Sins, lest God consume us by secret Judgments.

5. What a mean and inconsiderable Creature is a Man, yea, a Kingdom, that so small a thing as a Moth is said to destroy and consume them? God in expressing himself thus to be as a Moth and Rottenness, speaks with a kind of Contempt against the Pride of Ephraim and Judah:* 41.8 They were haughty and proud; but God, to abase and humble them, tells them,* 41.9 a Worm as it were should spoil their Beauty, and destroy them. 'Tis said of Man, His Foundation is in the Dust, and he is crushed before the Moth. Indeed, to be crushed before a Lion is not so much; but that he should be eat up and devoured by a Moth, this shews what poor, weak, and feeble things, Men and Kingdoms are. What little reason is there for Men to swell in Pride, and high aspiring Thoughts of themselves, when alas! God is able to cause Lice or Worms to destroy them in a Moment? yea, by as weak and contemptible a thing as a Moth, God can externally or actually make use of to destroy (if he please) the greatest People in the World: be they never so proud and haughty, they are not able to defend themselves from the smallest Creature; a Worm or Moth may con∣sume 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 high, glorious, and dreadful God, whom the Angels themselves adore; yet for this God to say of himself, that he will be as a Moth and Rottenness! Durst any Creature have brought God so low in 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.

Deut. 33.27.

The Eternal God is thy Refuge, &c.

Psal. 46.1.

God is our Refuge and Strength, &c.

IN these, and many other Texts, God is called a Refuge. To the clearer understanding of which, we shall,

• 1. Shew the Import and Signification of the Word.
• 2. Give the various Acceptations of it.
• 3. Shew 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 express'd in Hebrew by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and is by Interpreters sometimes rendred Hope, sometimes safe Habitation, &c. But commonly Refuge is called in Latine, Refugium, which is a Place, Person, or Thing to which we flie, that we might be safe from Danger. It signifies (in the full Latitude of it) any Place of Rescue,* 41.10 Succour, or Safety; it is called in Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perfugio, pro∣perly noting a flying to some place of Security; and is indeed a most splendid Metaphor, most significantly demonstrating the Frame of their Minds, who (when on every side beset with inextricable Troubles) up∣on the Despair of human Help, repair to God as their only Refuge.

II. This word Refuge is put for Security against a Multitude of Enemies, such as Israel was to be engaged against in the Land of Canaan.

1. 'Tis put, to quiet and fortify the Mind against great and amazing Providences, Psal. 46.1.

2. For Preservation of Publick Safety and Propriety, from the Invasi∣ons of wicked or envious Men, Psal. 48.3, 4.

3. For Security of Life, in case of Danger, Psal. 71.7, 10.

4. For Security of the Soul in spiritual Danger, Heb. 6.18, 19.

5. For Security against the Avenger of Blood, by God's Appoint∣ment.

6. For Safety against Persecution, Acts 14.6. The Apostles fled for Refuge to the Cities of Laconia, &c.

III. The Word, in its proper Notation is allusive to Security in case of human Perils; and from thence, by a Metaphorical Translation, is ap∣plied to God. For the further Illustration of which, take the following Parallel.

Metaphor.

I. THis word Refuge, implies Per∣sons in Distress.

II. It also implies a Place, Thing, or Person, capable to relieve the Distressed in their Affliction.

III. A Refuge, that it might be useful to distressed ones, ought to be well known.

IV. 'Tis necessary also that a Re∣fuge be not far off, when Dangers approach.

V. A Refuge ought to be of suf∣ficient Strength, to save or secure from the Power and Rage of the greatest Enemy.

VI. A Refuge secures against a Multitude of Enemies.* 42.1 Israel had many Thousands, nay, Millions, es∣pecially when they came to encoun∣ter with the seven Nations of Canaan; it was t••••n God told them, He would be a Refuge or Safety to them.

* 42.2VII. A Refuge secures from the Wrath of a King, which is as the Roaring of a Lion. When David was pursued by enraged Saul,* 42.3 he was forced to flie to Places of Re∣fuge, gets sometimes into a Cave, another time into a Rock, by which means he escaped; which he ascribes to God.

VIII. A Refuge is good to quiet and fortify the Mind against any amazing Providences; when the angry Heavens, with their direful Motions, threaten the Earth, and Horror seizes upon all Hearts, and Paleness covers their Faces.

IX. Refuges are for the Pre∣servation of Publick Prosperity,

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from the Envy and Malice of Enemies.

X. A Refuge secures and pre∣serves the Life, when in danger: When David's Life was pursued, he fled for Refuge, &c. The like of the Man-slayer.

XI. A Place or City of Refuge was provided against the Avenger of Blood, by the Appointment of God, for the Retreat of the Man∣slayer.

XII. The Ways to the Cities of Refuge were to be made thirty two Cubits broad; and all Stumbling-Blocks, and other Impediments ta∣ken thereout.

* 42.4XIII. The Ways to the Cities of Refuge were made easy to find; at every Partition, or cross Turnings, they set up a Writing,* 42.5 Refuge, Refuge.

XIV. The Man-slayer was to flie with speed to the City of Refuge, lest the Pursuer overtook him.

XV. The Man-slayer was not only to flie to the City of Refuge, but to get into it, and abide there, till the Death of the High-Priest then living.

XVI. Those that were got into the City of Refuge, before the Avenger of Blood overtook them, were safe, and delivered from Death.

Parallel.

I. SInners, nay, the Godly themselves, are oft-times in great Danger and Distress:* 43.1 In my Distress I called upon the Lord.

II. God is the only Refuge, who is fit and capable to relieve them that flie to him.

III. Those who would have God for their Refuge in the Day of Trouble, ought to know or understand what a God he is. God is known in her Palaces for a Refuge:* 43.2 And they that know his Name, will put their Trust in him.

IV. God is near to all that call upon him, that call upon him in Truth:* 43.3 Not only a God afar off, but a God at hand.

V. God is a Refuge infinite in Strength,* 43.4 able to save all to the uttermost,* 43.5 who by Christ Jesus flie to him.

VI. God secures his Church and People from innumerable Multitudes of Infernal, Internal, and External Enemies. Edom,* 43.6 the Ishmaelites of Moab, the Hagarens, Gebal, Ammon, Amalek, with the Inha∣bitants of Tyre, were all confederate against God's Israel; yet by being in this glorious Refuge, they were safe.

VII. God secures his People from the Wrath of the King of Darkness, who goes up and down like a roaring Lion, seeking whom he may devour;* 43.7 and from the Wrath of Antichrist, that bloody-Beast, and First-born of Hell. And were it not for this Refuge, we had long ago been destroyed.

VIII. God being the Saints Refuge, greatly animates, encourages, and forti∣fies 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,* 43.8 Blood, Fire, and Vapour of Smoke: When there is Distress of Nations, with Perplexity, the Sea and the Waves roaring, and Mens Hearts failing for Fear, and for looking after those things which are coming upon the Earth: For the Powers of Heaven shall be shaken. In such a Day as this the Godly are secured, and, with David, say, Ʋnder the shadow of thy Wings will I make my Refuge, until these Calamities are ••••ver-past. I will both lay me down in Peace, and sleep;* 43.9 for thou, Lord, makest me to dwell in Safety.

IX. God, as a Refuge, preserves the publick Prosperity and Weal of his Church

and People, from the Envy of Devils, and other implacable Enemies. L••••, th•••• Kings were assembled, they passed by together, (saith David) they marvelled, and were troubled, Fear took hold on them: Why, what is the Matter? Because God discomfits them: They are broken in pieces, and cannot destroy the Joy of Mount Zion: How comes this about?* 43.10 God is known in her Palaces for a Refuge.

X. God is a Refuge, who saves from Death, and secures our Lives from the Destroyer, and bloody-minded Men. B••••∣bylon always thirsts after, and is ready to spill the Blood of God's Children; and were it not that they are preserved under the Wings of the Almighty,* 43.11 or secured by his glorious Arm, they had been cut off Root and Branch before now.

XI. Jehovah is a Refuge, in and through Christ, against Conscience, Wrath, and the Law, who accuse and pursue poor Sinners;* 43.12 and this by the Appointment of God: Neither is there Help or Succour for them any where else.

XII. There is a plain Way made to God the Father, (this blessed Refuge) for Sinners, through the Blood of Jesus, all Stumbling-Blocks and Obstructions being removed.* 43.13

See Christ the Way.

XIII. God hath made such Provision, and laid down such clear Directions lead∣ing to himself, in the holy Scripture, that no wise and wary Man can mistake or lose his Way.

XIV. Those that would find Refuge in God, must not neglect flying to him by Faith and Regeneration:* 43.14 How shall we escape, if we neglect so great Salvation?

XV. Those that would find Refuge in God, must not abide without in a visible Profession, and go no further, but get a Dwelling in the Almighty, and there abide as long as they live.

See God a Habitation.

XVI. Those that get into God, by the Blood and Mediation of Jesus, before Wrath and Vengeance overtake them, or Death cut them off, are safe, and graci∣ously delivered from eternal Death. There is no Condemnation to them that are in Christ Jesus, &c.* 43.15

Metaphor.

I. OTher Refuges save or se∣cure only from human Vi∣olence and Danger.

II. Other Refuges may not be ready at hand, nor quickly found in Time of Calamity.

III. Other Refuges may not be out of the Reach and Attack of the Enemy, nor be strong enough to secure against Assaults.

IV. Many Men flie to Persons and Things for Refuge, which great∣ly deceive them. They sometimes make Gold and Silver their Hope; trust in their Trades, Friends, Prin∣ces, Parliaments, and Potentates of the Earth; but in vain, alas! is Salvation hoped for from such Hills and Mountains.* 44.1 I looked on my right hand, and behold, there was no Man would know me: Refuge failed me, and no Man cared for my Soul. How have many been undone, in former and latter Days, by flying to false and deceitful Refuges, expecting they would be Fathers and Nou∣rishers to them? There is no Trust to be put in the Sons of the Mighty. The Pope and his Cardinals have a Proverb amongst them, Mercatorum est, non Regum, stare Juramentis: 'Tis for Merchants, not for Princes, to stand to that which they have sworn.

V. The Cities of Refuge under the Law, were only for the Man-slayer, who by Chance or Casualty kill'd a Man, not for wilful Mur∣therers.

Disparity.

I. GOD is a Refuge, that saves and delivers from Spiritual and Eter∣nal Dangers.

II. God is a Refuge that is always at hand, and to be found by all such as seek him timely, before the Day of Grace be over.

III. God is a high and strong Refuge. Hence David resolved to make his Re∣fuge under the Wings of the Almighty;* 45.1 by which Phrase (as some observe) he compares the Lord to an Eagle, (to which he is resembled in Deut. 32.11.) and himself to one of the Eagle's Young. The Eagle mounts aloft, dwells on high. No Man (saith Pliny) can reach or touch the Eagle's Nest, being made upon (or rather in) the Clifts of the inaccessible Rocks. She abideth (as saith Job) on the Crag of the Rock, and strong Place:* 45.2 There she hides her young Ones, who are safe enough: But a godly Man, who makes his Refuge in the Rock of Ages, under the Wings of God's Providence and Protection, is far more secure.

IV. God is a Refuge that will not de∣ceive the Soul, whosoe're it be, that flies to him; nor never did fail any who took up Sanctuary in him. God cannot fail in his Ability to save, he is infinite in Power; he cannot fail in Wisdom, because he is All-wise, yea, Wisdom it self in the Ab∣stract. Time doth not cause him to de∣cay, nor grow old: He abides the same,* 45.3 and his Years fail not; the Eternal God is thy Refuge. He is righteous and just, and will not suffer his Faithfulness to fail. Tho others have neither Faithfulness, Bowels, nor Humanity in them; yet he who said,* 45.4 I will never leave thee nor forsake thee, hath also said, His Mercy and Good∣ness endureth for ever. Look to the Gene∣rations of old: Did ever any trust in God, and were confounded? Or whom did he ever despise, that called upon him?

V. God in Christ is a Refuge, not only for Man-slayers, but Murtherers, Adul∣terers, yea, the vilest and worst of Sin∣ners, if by true Faith and Repentance they seek to him. Manasses, who made Jerusalem run down with Blood;* 45.5 and Mary Magdalen, found Refuge (viz. Pardon and Forgiveness) in him.

Inferences.

1. HEnce we may perceive, that the Godly in this World are exposed to great Afflictions and Calamities.

2. Yet God hath not left them without a Place of Refuge.

3. That there is no Safety but in the Almighty.

4. That it is the only Way and Wisdom of sinful Men, to flie with speed to God through Christ, if they would find Mercy, and Sanctuary from Wrath and Vengeance.

5. This also shews the happy State and Condition of the Godly.

6. Let Believers have a Recourse to God in the Day of Trouble, by Prayer and Humiliation.

7. Besides, we may learn, how vain and fruitless all the Attempts and Approaches of the Wicked 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, Habitation, Hiding-Place.

God an Housholder.

Mat. 21.33.

Hear another Parable, There was a certain Housholder, &c.

BY the Scope and Meaning of this Parable, it appears, that GOD the Father is that Housholder intended in this Text of Scrip∣ture.

1. Because it was he that planted 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 digg'd a Wine-Press, and built a Tower.

3. He set it, and farm'd it out to Husband-Men. God made the World, and all things therein, divided it by Lot, since Adam, and set a Determi∣nation to the Bounds and Habitations thereof.

4. It was God who sent the Prophets, Judges, Apostles, Priests, and Kings to receive the Fruits of them.

5. It appears evidently, that it was God who sent his Son to the Hus∣band-Men, who killed him, &c.

6. To put all out of doubt, this Son is said to be the Corner-Stone laid in Zion, and that by the Lord himself: This is the Lord's doing, and it is marvellous in our Eyes.

The Word Housholder imports three things:

• 1. One that is possessed of an Estate.
• 2. One that hath Business to do.
• 3. One that hath a Family of Servants to employ.

All these seem fairly applicable to God, Metaphorically.

1. God is possessed of an Estate: The Earth is his, and the Fulness thereof, the World, and all the Inhabitants therein.

2. God hath Business to do in this World, to replenish the Earth, and to establish his Will 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,* 45.6 as well as the Soul of the Son, is mine: 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 Housholder. Here I shall give you the Properties of a Housholder, according to the Sence of the Word, and the true Intent of the Text; and so go on, by God's help, in prosecution of the Parallel.

Metaphor.

I. AN Housholder is the first Founder or Setler of a Family; for there can be no such thing as a Housholder, Family, &c. 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.

II. An Housholder, that is to be concerned with Family-Affairs, doth frame and build a House or Dwel∣ling, as a very needful Conveni∣ency for himself and Family.

III. A good Housholder gets him a Family suited to all his Purposes, not thinking it meet to be alone, he doth espouse a Wife, and bring in Servants, &c.

IV. A good Housholder fits his Family or Houshold for Business.

V. A good Housholder sets things in good Order, leaves nothing con∣fused, to occasion Quarrelling and Strife; sets all in their proper pla∣ces: His eldest Son and First-born is made the Chief; the rest of the Children and Servants are made In∣feriors to him;* 46.1 he is called, the Ex∣cellency of Dignity.

VI. A good Housholder shews and appoints his Family their Work; some to be employed in the House, some in the Barn and Stable, and some in the Field.

VII. A good Housholder maketh good Provision for the Subsistence of his Family; he knoweth that they cannot labour, without Suste∣nance and Supplies.

VIII. A good Housholder 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 Housholder lays out Ground for his Servants Employ∣ment, and Familie'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 Housholder contrives the best Scituation, as well as the best Methods of Accom∣modation, for his Houshold; plants them as near as may be to Pools, Rivers, pleasant Streams, and fruit∣ful Springs, where such are, or may be form'd and made.

XI. A good and wise Housholder teacheth and instructeth his Hous∣hold in good Manners, and fit Be∣havior, shews Faults, and dislikes uncomely and debauched Actions and Examples, is angry at reiterated Untowardness. Abraham taught his Children, Moses instructed Israel; David taught Solomon, was angry with Absalom, as Ely with his Sons.

XII. A good and wise Housholder loves his Houshold with a natural and paternal Love.

XIII. A good and wise Houshol∣der takes care for the Preservation and Security of his Family, in re∣spect 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 with Bars and Locks.

XIV. A good Housholder bears, and forbears long, is not rash and hasty, but meek and patient, under present Provocation.

XV. A wise Housholder is not always wroth, retains not Anger out of spite, soon becomes recon∣ciled, upon Submission, and using Means of Pacification.

XVI. A good Housholder is full of Sympathy, is much concerned and grieved, when things go ill, and are out of Order.

XVII. A good Housholder gives reiterated Instances of his Favours, he is familiar with his Family, speaks to them, and smiles on them, hears them when they call, helps them up when they fall.

XVIII. A wise and good Hous∣holder deals plainly and uprightly with his Family, sheweth them the Danger of Disobedience, both to Children and Servants, hides no∣thing from them that may be for their Good; lets his Servants know, that if they obey not, he will turn them out of Service; and Children, if they are disobedient, they shall not only be beaten, but also dispos∣sessed of many Privileges and Inhe∣ritances.

XIX. A good Housholder en∣courages his Family by present Re∣wards, and future Promises; he pays his Servants well for their Work, gives his Children Promise of Reward, even an Inheritance.

XX. A good Housholder gives Correction in season for Faults com∣mitted: Fathers after the Flesh, and Masters, chastise disobedient Ones for Faults.

XXI. A good Housholder is so prudent, moderate, and gentle, in his Administration of Severity, that there is no Cause of Blame and Censure; his Equity and Authority justify his Ways.

XXII. A good and wise Hous∣holder, when any are obstinate, withdraws the Manifestation of for∣mer Goodness, Favour, and Delight; for if after all good Means used fruitlesly, they will not be reclai∣med, then he frowns on them, and cannot shew his Countenance as at other Times.

XXIII. A wise and good Hous∣holder will maintain his own Rights against Invaders, and keep up his Interest according to Law and Justice, and the Use of reasonable Means.

XXIV. A wise and good Hous∣holder brings all the Spoil taken from his Enemies, and all the Fruits of his Land, into his own Houshold; there are his Trophies, and the Fruits of his Labour found.

XXV. A wise and good Hous∣holder shuts all unruly Persons out of Doors, to preserve Peace and prevent Disturbance. David would not let a wicked Man dwell with him, nor a Liar stay in his House. Some will divorce a Wife, when she proves treacherous. Abraham turned or cast out the Bond-woman, and her Son.

XXVI. A wise Housholder some∣times becomes an Enemy to those of his own Family, when his Patience is abused, and they stand out by large Provocations.

XXVII. A wise and good Hous∣holder doth in his Wrath sometimes swear against Reconciliation, and future Acceptance.

XXVIII. A wise and good Hous∣holder, sometimes and in some Ca∣ses, casts off all Care and Pity, so as to interpose against Evil or Dangers that may befall from without, but gives up to fearful Ruin.

XXIX. A good and wise Houshol∣der is ready to have his Actions tri∣ed, and refuseth not to come before a Judg, or before the Determination of tolerable indifferent Persons.

XXX. A good and wise Houshol∣der renders Rewards and Encou∣ragement to his Family, and Ser∣vants that do well: Be thou Ruler over much; enter into the Joy of thy Lord.

Parallel.

I. THat God is the first Author, that gives Being to Matter, Form, and Order, is so great and evident a Truth, evinced by Scripture and Reason, that none can deny it without shaking the very Foundation of Heaven and Earth, and of all true Piety and Religion: For all things that do appear, were produced by some Cause pre-existent, or else they did cause themselves; which last cannot be, because then they must be before themselves, which is a monstrous Absur∣dity. See the ancient Records of the World, and all things therein, Gen. 1.

II. God, the most great and good Housholder, seeing it very needful and convenient, hath built a House for the Commodity of his Family, yea, many Houses, suitable to the distinct Parts of his Family, which is very great: One House fit for Angels, and the Souls of Saints, that is, Heaven; one for Men, even the Earth; one for a Nursing-House to the Off-spring of his Family, and that is his Church, which is the House of the Living God,* 47.1 the Nursing-House for his Heirs and eldest Sons. These things have his Hands begun and finished. He that built all things is God.

III. God did not think it meet to be alone, in the Enjoiment of perfect Hap∣piness in himself, and therefore hath ta∣ken into Covenant with himself, Angels and Men; and for this end was Jesus Christ set up from everlasting, to gather together in himself, both things in Heaven, and things on Earth, &c.

IV. Thus God, the great and good Housholder hath done. He hath made nothing in vain, but hath fitted each Creature with Natures, to do Work suitable to their proper Station: The Angels to dwell in Heaven, to praise in Heaven, to flie through Heaven, to come down into the Air, to visit the Earth, and view the Sons of Men: Men are fitted to look up to Heaven, to pray, to reade, to contemplate, to reverence God, to propagate, to

replenish the Earth: Beasts are fitted for Labour and Service, as the Horse, the Mule, the Ox, &c. The Sheep, with all other Creatures, receive Influence from his great and good Spirit, so as to come to the Place where their Prey is, and where they are to be taken for assigned Use.

V. God, the great and good Houshol∣der, hath set all things in Order, both in the upper and lower World; who is not a God of Confusion, but of Order, in all the People of his Family.* 47.2 Christ his First-born is not only King, even the King of the Earth, but the King of Angels; he is the Head of all Principalities and Powers; Angels next to him, above Men; Men, God's Representatives and Vicegerents, above Women: The Man is the Head of the Woman, Parents the Head of their Off-spring, and Children above Servants, and all these above the Beasts of the Field, or creeping Things of the Earth.

VI. Even thus hath God, the great and good Housholder, done to all his Fa∣mily. He hath appointed his First-born to be a Mediator, a Priest, an Advocate, to influence the Gospel and Word; his Angels, to protect; his People in Love to serve one another, and bear one anothers Burthens; Women to bear Children, and nurse them, and to be meet Helps to their Husbands; Parents to love their Chil∣dren, Children to honour their Parents; Servants and Subjects to obey their Supreme; and all these to adore God, and obey the Lord Jesus Christ.

VII. God, this great Housholder, hath made Provision for his great and large Fa∣mily: The Eyes of all things look up and trust in him, he gives them their Meat in due season: In my Fathers House is Meat enough, and to spare. Heavenly Manna, as Meat and Food for Angels; heavenly Food, as the Bread of Life for the Saints; earthly Food, as Corn, Wine and Oil, for Men; Grass and Herbs, &c. as Meat for Beasts, &c. His Hand gives all things needful. If in the House, he feeds them; if in the Field, he feeds them, and fills them with good things, &c.

VIII. God keeps his Place in Heaven: Tho Angels fall out, and go to War; tho Men differ, the Heavens shake, the Moun∣tains remove, the Winds bluster, the Waves of the Sea roar and rage; yet the Lord is in Heaven, and he beholds all Disorders of Men, and still keeps his Place in perfect Tranquillity, and moves not; for the Good of his whole Houshold depends upon it; for if it were possible for the immoveable God to leave his Place, all would become a Piece of Confusion.

IX. God, the wise Housholder, hath set out the Church for a Vineyard and Gar∣den, digg'd a Wine-Press,* 47.3 and built a Tower; the World for a plowed Field;

the wise and best Men, both Divines, Phi∣losophers, Naturalists and Historians, to yield a fruitful Crop of Teaching and In∣struction, to supply his great Houshold.

X. God, the most wise and good Housholder, hath contrived the Scituation of his Family, near adjoining to th••••se great Conveniencies, of still and stan••••••g Pools, pleasant and gliding Streams, co••••∣stant rising and issuing Springs, for e••••∣crease of Knowledg, and standing 〈◊〉〈◊〉 and Government, establishing the 〈◊〉〈◊〉 of Religion and Piety, as pleasant Stre•••••• and issuing Springs, for encrease o•••• Knowledg.

XI. God, the great and wise Hous∣holder, teacheth, instructeth, gives forth his Law, shews them what is good, and required of them; charges his Family to walk by the Examples of the Best, to walk in Wisdom, to give no Offence, to hold fast that which is good. God is troubled (as it were) and angry at great Miscarriages, and unseemly Actions, grieved (if I may with Reverence so speak) at his very Heart, with particular Instruments, angry with not only some, but even the whole Houshold, when the Offenders will not reform.

XII. God loved all his Creation; when he looked upon it, and saw all to be good, he could do no otherwise, Angels, Men, Beasts, creeping Things, Fowls, and all inanimate Things. The Church he loves on new Terms: The Father himself loves you, because you have loved me, and believed that I came forth from God.

XIII. God sent Moses to Israel, when sick of Oppression in Egypt, when cor∣rupted with Sin in the Wilderness, about the Calf, and had need of Purgation; Abigail and Nathan to David, on the same account; Hezekiah to Israel, and Ahab, as well as he had before sent Samuel to David. Peter's Advice is, to cleanse from all Filthiness of Flesh and Spirit. He takes care for their Security, and manifesteth this Care diversly, gives Cautions to take heed, puts their Enemies in fear, sometimes restrains in time of Pursuit of seeming Advantages, orders Doors to be shut, till the Enemies disappear, and the Indignation be overpast.

XIV. God hath to Admiration shew'd his Patience and Long-suffering to his Church, to the whole World, to the whole Families of the Earth: He gave the old World one hundred and twenty Years, bore long with the Murmurers of Israel in the Wilderness, was forty Years grieved, suffered Jerusalem long before the first Captivity, longer before the last by the Romans; gives Jezebel, and Mystery Babylon, Time and Space; spared a sinful World in general, above five thousand Years.

XV. God will not be always wroth, lest the Object of his Wrath should fail before him, retains not Anger for ever, takes immediate Notice of Returns, and forthwith▪ proclaims Peace and Recon∣ciliation.

XVI. God is plenarily qualified with Bowels of Compassion and Tenderness towards his People: I have seen the Af∣fliction of my People,* 47.4 and am come down to deliver.* 47.5 In all their Afflictions he was af∣flicted: My Bowels are afflicted for him. He pities them that fear him, &c.

XVII. God loads (as it were) with Benefits, speaks comfortably, bids others speak comfortably, as from him: Speak comfortably to Jerusalem: Let us reason to∣gether: Smiles invisibly by Providence, invisibly by Grace and Spirit; hears Pray∣er in an accepted Time, helps up his Church and People when they fall: Aaron rose up by his help; God raised holy David when he fell, Peter in like manner: Which confirms the Word of his Servant, &c.

XVIII. God demonstrates the great Danger of Disobedience, with all plain∣ness, by Words at length: If thou doest Evil, Sin lieth at the Door: All the Cur∣ses of the Book light on the Children of Dis∣obedience, who are separated to Evil, and destroyed if they do wickedly: He that sins shall die: If you remain disobedient, he will not prevent your Ruin: He will not hear when you call, but laugh at your Ca∣lamities, and rejoyce when your Fear comes, Prov. 1.

XIX. God suffers none to labour in vain, nor spend their Strength for nought in his Service▪ He doth good unto all; his tender Mercies are over all his Works: He makes one Day in his Courts, better than a thousand elsewhere. And the Church said, it was better with her when she abode unde•••• his Conduct, than when she left it. He will give Grace and Glory, and no good thing will be with-hold from them that walk up∣rightly.

XX. God in Love and Faithfulness doth correct, rebuke, chasten, and afflict his People for their Profit. In very Faithful∣ness hast thou afflicted me. Whom he loves, he rebukes and chastens, to make Partakers of his Holiness: The Fruits whereof Da∣vid expresseth, It was good for me that I was afflicted:* 47.6 Thus when Men are i•••• Heaviness through many Temptations, the Rod drives out ill Dispositions, and is a good Remedy to cure Folly, &c.

XXI. God renders not to any Man more than is right, that he should enter into Judgment with God: He layeth Judg∣ment to the Line, and Righteousness to the Plummet; extenuates to Offenders, rather gives less than more: In the midst of Judgment he remembers Mercy. He debates in measure; and as to the Justice of the Cause provoking, or measure of Punish∣ments, he appeals to the Justice of their own Minds: Are not my Ways equal, and yours unequal?* 47.7

XXII. This hath been the common way of God's dealing with Men, as well large Congregations, as particular Per∣sons: I will hide my Face from this Gene∣ration, &c. Thou art a God that hidest thy self, &c. God left Saul when obstinate, and would not be found of him in distress. When God leaves a People or Person, they lose their Strength, and come to Shame and Misery. Wo to him that is alone.

XXIII. God hath maintained the Lot of the Righteous throughout all Gene∣rations, kept up his Church from falling, contriv'd a Seed to serve him. He will not suffer the Gates of Hell to prevail, nor overthrow his Family.

XXIV. God brake the Head of Levia∣than, 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 ••••ruits of all his Works into his Church; there are his worthy Acts, Doctrine,* 47.8 and Book of the Acts, and Examples of all his Ser∣vants.

XXV. God shut Angels out of Heaven, to preserve Peace; sent Cain unto the Land of Nod; shut the Old World out of the Ark; put Saul out of the Kingdom, puts a difference between Egypt and Israel; se∣cludes Hymeneus and Philetus, Hypocrites and Hereticks, and all unclean Persons, that the Peace of the Family may be preserved; hath threatned they that trou∣ble it shall bear their Judgment, whoever they be. God divorced the Church of Israel, &c.

XXVI. God upon this Ground hath (tho he account it his strange Work turn'd to be an Enemy to those ••••f his own Hous∣hold; and hath not only cast them out, but drawn his glittering Sword, made sharp by whetting, bent his Bow, and pre∣pared his Arrows upon the String, made sick in smiting, and utterly destroyed, a•••• in the Case of Israel, Judah, and Jerusalem.

XXVII. God sware in his Wrath, that they should not enter into his Rest; and left them to expectation of fiery Indignation.

XXVIII. Thus God dealt with Israel and Judah, gave Jacob to the Spoil, and Israel to the Robbers, and was so far from interposing between them and Danger, that he gave them up to fearful Ruine 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 Persons, David told Solomon, that if he forsook God, God would cast him off for ever. Thus those are confounded, even as Judas Is∣cariot 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 Dunghill, and trodden under foot.

XXIX. God, that he might be justified in all his Actions, hath appointed a gene∣ral Judgment, to bring forth his Works and Actions, that he may clear himself, and overcome when he is judged. Hence it is said,* 47.9 He hath appointed a Day in which he will judg the World in Righteousness, call all his Houshold to account before the Angels, and there make his Justice shine as the Sun at Noon, in respect of all his Pro∣vidences and Dispensations.

XXX. God certainly rewards all Men for well-doing, both in this World, and that which is to come. Verily, shall one say, there is a Reward for the Righteous, when there is a God that judges in the Earth: The Righteous shall be recompenced in the Earth. Godliness hath the Promise of the Life that now is, and that which is to come.

Metaphor.

I. AN Housholder in this World hath but a small Family, tho never so great a Person: Solo∣mon was the greatest we read of, yet small in comparison, &c.

II. An Housholder in this World is but a Steward under another, &c.

III. An Housholder in this World wants Wisdom, and may be de∣fective in respect of Government over his Houshold.

IV. An Housholder cannot of himself make his Family.

V. An Housholder in this World cannot communicate Strength, nor secure from falling by Sickness or Death, till they have finished the Work which he hath committed to them.

VI. An Housholder in this World may be taken away from his Hous∣hold by human Force, or by Sick∣ness and Death.

VII. An Housholder in this World may be from home, about other Business, not all times doing his Fa∣mily good.

VIII. An Housholder in this World, tho he be at home, and well, yet he may be asleep, and Evil come in the same Instant.

IX. An Housholder may be taken away captive, or forced to flie from his Family; tho as valiant as David, as wise as Solomon, as great and mighty as Belshazzar and Darius.

X. An Housholder cannot al∣ways preserve his Family in Peace, nor give them everlasting Rewards.

Disparity.

I. GOD hath a very great Family, as numerous 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 Fulness thereof. The Fa∣thers and the Children are all his, and the whole World receives great Benefits by him, &c. He gives all their Meat in due season; He makes the Sun to shine, and the Rain to fall, on the Just and Ʋnjust.

II. But God is absolute Head and Lord, under no Commission, neither in subjection to any.

III. God is infinitely wise and good, perfect in Knowledg, hath all Treasures of Wisdom and Knowledg, hath Depths of Wisdom and Knowledg, unsearcha∣ble, and past finding out. 'Tis impossi∣ble for him to err or miscarry in any case, his Way is perfect.

IV. But God is the Maker of his Fa∣mily, from the highest to the lowest: Thou hast made us, and not we our selves, &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; so 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.

VII. God is never from home about other Business, cannot be out of the way of doing his Family good; because every where present, on Earth as well as in Heaven: He fills his own Work, there∣fore promised to be with them in the Fire, and in the Water, and promised ne∣ver to leave them nor forsake them.

VIII. But God, the Keeper of Israel, neither slumbers nor sleeps; for Night and Day, the Dark and the Light, are a∣like to him; and between the Land and the 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 a∣way 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 dar••••s ap∣proach to rob his Family of it. God gives his Family Consolation and good Hope here, and Reward or Inheritance hereafter, which shall never fade away, nor be taken from them.

Inferences.

1. IF God be an Housholder, we infer against Epicures, that he is and must be concerned in the Affairs of this lower World; why other∣wise should all things look up to him, as the Psalmist saith? and how should they be cared for, and provided for, as Christ himself, and St. Paul averr? God gives not his Spirit once, and no more; but it is given to his People daily and hourly; 'tis that gives us our daily and common Bread, and taketh care of us, &c.

2. We infer, how greatly ignorant most of the World are, in that they do not account it a great Privilege to be under the Conduct of God, and enquire what they should do to please him.

3. What a mighty Blessing and Privilege they have who are under his Conduct, that is able to do all manner of Good for them in this World, and reward with everlasting Life in the World to come.

4. How miserable they will be that are cast out from his Care and Con∣duct, or that do abide out, and come not in by accepting his Terms, and endeavour to please him, to know God in a Way of Love, and be care∣ful to concern themselves with him, &c.

5. It is of absolute Necessity and Concernment, for all to hasten to come and reconcile themselves to him, that they may be admitted into his Favour, as the beloved Ones of his Family and Houshold. Their standing out inevitably incurs Misery, for there is no Safety out of his Service and Favour: There is no Peace to the Wicked, saith my God.

God as a Potter.

Isa. 64.8.

We are the Clay, and thou art our Potter; we are all the Work of thy Hand.

Rom. 9.21.

Hath not the Potter Power over the Clay? &c.

ACcording to the usual Method of Scripture-Metaphors, we find the Lord God set forth under the Metaphorical Notion of a Potter, which shall be illustrated in the ensuing Parallel.

Metaphor.

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 Clay.

II. A Potter prepares his Clay or Matter first, of which he intends to

make his Vessels; and when he hath made it fit, and ready for the Wheel, he goes to work.

III. A Potter projects before∣hand, 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 known what a Vessel he will make.

IV. A Potter makes Vessels of di∣vers Sorts and Sizes, and for seve∣ral Uses; some are for more honou∣rable and noble Services than others.

V. A Potter finds sometimes, that whilst he is forming and fashioning his Work upon the Wheel, the Ves∣sel is marred in his hand, and then he makes another Vessel of it, as seemeth good to the Potter.* 50.1

VI. A Potter hath Power over the Clay, of the same Lump, to make one Vessel unto Honour, and another to Dishonour.* 50.2

IX. A Potter takes great care of the Vessels he hath made, and be∣stowed his Labour and Pains upon, that they may not be broke; for they are brittle Ware, and he is greatly offended with such as strive to dash them to Pieces.

Parallel.

I. GOD is the Maker of all Men and Things, that ever were, or shall be.

II. God created or prepared the Earth, the Clay, before he formed Man, and

out of it was he made:* 51.1 And the Lord made Man of the Dust of the Ground.

III. Known unto God are all his Works from the beginning. He contri∣ved in his eternal Councel, what a kind of Creature he would make Man; nay, and at the time of his Formation, he de∣clared what a rare Vessel he should be: Let us make Man in our own Image, after our Likeness;* 51.2 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 Formati∣on; neither are they so, as they 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 empty∣ing of them into others.

V. God sometimes, whilst he is at work to form and fashion a Soul for his own Use, by the Preaching of the Go∣spel, finds the Vessel marred in his hand, the Clay yields not, nor is pliable; and finding it will not be a fit Vessel for Honour,* 51.3 he makes a Vessel for Dis∣honour.

VI. God may do what he will with a rebellious People, that are as a Lump of Pollution in his hands, as the House of Israel was: If he forms and fashions any of them to be Vessels of Mercy,* 51.4 'tis infi∣nite Grace; if he makes some of them, through his Long-sufferance, and for their abominable Sins, Vessels of Destruction, he is just.

VII. God takes great care of those Pots or Vessels he hath made, nay, twice made, or formed for himself:* 51.5 He gives a Charge concerning them, and rebukes Kings for their sakes; saying, Touch not mine Anointed, and do my Prophets no harm. The Devil and wicked Men shall one day go to wrack, for that Violence offered to those curious Vessels that God hath pre∣pared to Glory:* 51.6 But he that troubles you shall bear his Judgment, whosoever he be.

Metaphor.

I. A Potter hath not his Skill in making Vessels from him∣self, but is taught by some other Man.

II. A Potter many times wants Skill in framing of some curious Vessels, and not only so, but Care; and by this means the Vessel is mar∣red, and spoiled in his hand.

III. A Potter makes not all the Vessels which are upon the Wheel for his own Use and Profit, but for the Use of others.

IV. A Potter cannot make Ves∣sels, unless he hath Clay or Matter to make them with, or to work upon.

V. A Potter makes Vessels that are very defective, as they first come off the Wheel.

Disparity.

I. GOd 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 un∣mindful of the Work of his Hands: so that if any Vessel is broke, the Fault is not in him, but either in themselves, or some cursed Enemy.

III. God made all things for himself, even the Wicked for the Day of Wrath.

IV. God first made the Clay, he crea∣ted the Dust of the Earth, and then out of it made or framed 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 Clay? This may teach Men to lie low before the God of Heaven and Earth; what is the Clay in the Potter's hand?

2. We may infer from hence, that Man is not made for himself, but for some particular Use.

3. And since the 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 sinful way, to his Dishonour.

4. You may know from hence how frail and brittle Man is, sooner bro∣ken than a Potter's Vessel.

See more under the Metaphor of Vessel.

God to the VVicked is a Consuming Fire.

Heb. 12.29.

For our God is a Consuming Fire.

WE meet with many Metaphors in the Sacred Scriptures, which set forth the Terribleness of an angry God to im∣penitent Sinners, but none more dismal nor terrible than this: For our God is a consuming Fire.

Observ. The Great God is not only in Scripture-Phrases compared to Fire; but he is compared (with respect to wicked Men) to a devouring or consuming Fire.

Amongst the Metaphors taken from Elementary Things, we find that God is called Fire, yea, a consuming Fire, Deut. 4.24. & 9.3. & 32.22. Isa. 10.17. & 66.15, 16. Ezek. 21.31, &c. Which denotes his Wrath against Sin and wicked Men, in whose Power it is to consume those mise∣rable Persons against whom it burns, as Fire does Stubble, or other com∣bustible Materials. See Psal. 18.8.

Metaphor.

I. A Consuming Fire is very dis∣mal; when it breaks out in a Town or City, what a frightful Cry it causeth! what wringing of the Hands! Men tremble, Women miscarry, Children screech out: It frightens the Fowls of the Air, the Beasts of the Earth; it turns all Faces into Paleness, and makes the Inhabitants to run together in Heaps, in Confusion. How amazing were the Flames of Sodom, and how ter∣rible is the Burning of Mount Aetna!

II. A Fire breaks forth sometimes very suddenly, when none think of it; but all are, as they judg, very safe and secure: yet in a Moment are they surprized, when nothing

but Horror and Amazement is in the Streets.

III. A dreadful Fire sometimes breaks out in the Night, when Men are asleep; yea, many times they awake with nothing but Fire about them, and can hear little else than the hideous Cry, Fire, Fire, Fire, in the Streets.

IV. A consuming Fire destroys exceedingly, it overthrows famous Cities, burns down Houses; it makes your Marbles, and other curious wrought Stones and Bricks, to flie; it lays all desolate before it, and makes a fenced City become as a ruinous Heap. 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 mention∣ed, to evince the outragious Cru∣elty of Fire? &c.

V. A consuming, raging, and de∣vouring Fire spares none, nothing that stands in its way; it will spare the Palace of a Prince, no more than the Cottage of a Peasant; Gold and Silver is melted by it, as well as Brass and Lead: The strongest Castle, and best Fortifi∣cation must down before it; it turns all into Dust and Rubbish; Cedars and mighty Oaks are con∣sumed before it.

VI. Wood, Hay, and Stubble, are fit Fuel for a consuming Fire to seize upon; and such things as are com∣bustible make it burn the more ve∣hemently. And if high and strong Towers cannot stand before a con∣suming and devouring Fire, how is it possible for Briars and Thorns?

VII. A dreadful Fire, when it breaks out, turns all Joy into Sor∣row; it makes a Day of Mirth a Day of Mourning, and makes rich Men poor: Nothing impoverisheth a Person or People more than a consuming Fire.

VIII. Fire, of all Elements, doth most cruelly and dreadfully torment. If a Man or Woman be cast into a Fire, what intolerable Pain and Anguish doth it put them to! Hence the bloody Persecutors have found out, by their Diabolical Art, those Cruelties, to burn in dreadful Fires the Bodies of God's Children, think∣ing they could not put them to more exquisite Pain and Torment: Yea, and the Punishment of the Damned is set forth by Fire, because nothing is more terrible to think upon, than to be cast into a Furnace of Fire; tho natural Fire be so dreadful, yet Hell-Fire is much more dreadful and tormenting.

IX. A consuming Fire lays waste, and makes desolate in a little Time; in a few Hours, what famous Towns have been consumed to Ashes? In the fatal Year of 1666, what dis∣mal Ruin and Desolation was made in London, by the last great and fearful Conflagration! There were above Thirteen Thousand Houses burnt down, and turned to Rubbish and Ashes, with Eighty seven Parish-Churches,

and six Chappels, besides the Exchange, and many stately publick Halls, and magnificent Buil∣dings; in all amounting to the Loss of near Ten Millions of Pounds Sterling.

Parallel.

I. WHen the consuming Wrath of God furiously breaks out upon a People or Nation, it causeth dreadful Horror; when it seizeth upon the Un∣godly, it maketh the stoutest Heart to quake and tremble, and it maketh the stoutest Hands to become feeble. At his Wrath the Earth shall tremble, and the Nations shall not be able to abide his Indig∣nation: It poureth out a Fire,* 55.1 and the Moun∣tains are thrown down before him. Can thy Heart endure, or thy Hand be strong, in the Day when I contend with thee? Who can stand before his Indignation? O how will the Wicked flie together in Holes, and quiver like a Leaf,* 55.2 and cry to the Rocks and Mountains to fall upon them, and hide them from the Fear of him that sitteth on the Throne, and from the Wrath of the Lamb?

II. God, like a dreadful and unex∣pected Fire, breaks out sometimes sudden∣ly upon the Ungodly. How surprizing was that sudden and terrible Hand-wri∣ting on the Wall against Belshazzar,* 55.3 when he was drinking Wine in Bowles?

Immediately the King's Countenance was changed, and he was troubled in his Thoughts, so that the Joynts of his Loins were loosed, and his Knees smote one against the other. When they cry Peace and Safety, then sudden Destruction cometh, as Travail upon a Woman with Child, and they shall not escape.* 55.4

III. God cometh sometimes upon Men in the Night of their Ignorance and Un∣belief: They lie on their Beds of Ease and carnal Security, and will believe no Danger, nor fear the Evil that is just at the Door, tho it be told them. Doubt∣less, Lot foretold the People of Sodom what was coming upon them, as Noah did to the Old World, but they regarded it not; now in the Time of their Ignorance and Darkness, tho it we•••• about the rising of the Sun, the Lord rained Fire and Brimstone upon them.

IV. God, when he breaks forth in Wrath and Fury, makes most lamentable Desolation. Saith David, Thine Hand shall find out all thine Enemies,* 55.5 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. And in another place, Come, see what De∣solation the Lord hath made in the Earth. Our God shall come, and shall not keep silence; a Fire shall devour before him,* 55.6 and it shall be very tempestuous round about. Behold, the Name of the Lord cometh from afar, burning with his Anger, and the Burthen thereof is heavy; his Lips are full of Indignation, and his Tongue a devouring Fire. And again, Behold, the Lord will come with Fire, and with Chariots like a Whirl-wind; to render his Anger with Fury,* 55.7 and his Rebukes like Flames of Fire. There is a Day near, when the terrible God will arise, and shew him∣self in this dreadful Appearance. He will gather the Nations, and assemble the Kingdoms, to pour upon them his Indignation, even his fierce Anger:* 55.8 All the Earth (saith he) shall be devoured with the Fire of my Jealousy.

V. God will spare the Mighty and Honourable of the Earth, no more than the poor and contemptible Ones; the King on the Throne must with Vengeance be brought down and consumed, as well as the Beggar on the Dunghil; the gallant Citizen, as well as the inferior Country∣man. The greatest Courage then will fail, and the strongest fleshly Confidence then will signify nothing.* 55.9 The Day of the Lord of Hosts shall be upon every one that is lofty, and upon every one that is proud, and lifted up, and he shall be brought down; upon all the Cedars of Lebanon, that are lifted up, and upon all the Oaks of Bashan; upon all high Mountains, and upon all the Hills that are lifted up; and upon every high Tower, and upon every fenced Wall, that is lifted up with the Haughtiness of Man, shall the fierce Indignation of the Lord be kindled,

even to the bearing it down, and laying it low, even to the Dust; and the Lord shall be exal∣ted in that Day. The Mountains quake at him, and the Hills are melted, and the Earth burns up, (or, is burned up.* 55.10) But the whole Earth shall be devoured by the Fire of his Jealousy; neither their Gold nor Silver shall be able to deliver them in the Day of the Lord's Wrath.

VI. Wicked, profane, and ungodly Men are fit Matter and Fuel for the Wrath of God to take hold of; and when they are piled together, with the horrid Guilt that is upon their Consciences, what a dread∣ful Fire will there be!* 55.11 Whilst they are thus folden together as Thorns, and whilst they are drunken as Drunkards, they shall be devoured as Stubble fully dry.

VII. The consuming Wrath of God, or those Plagues of his Fury, when he rises up to contend with 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. The Fire of God's Wrath will utterly impoverish all the Wicked of the Earth, &c.

VIII. 'Tis a fearful thing to fall into the Hands 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 burn off, or to hear that our Bodies must be cast in∣to a Furnace of boiling Oil, or into a fierce devouring ••••ire; how then can Sin∣ners bear the Thoughts of falling into the Hands of the dreadful and terrible God, whose incensed Wrath is ten thou∣sand times worse, and more intolerable, than any Fire that ever Mortals saw, or that ever any were cast into.

IX. God, when he goeth forth in Ven∣geance, will destroy mightily, and in a short space, when he rises up to set on fire the Briars and Thorns of the Earth. Through the Wrath of the Lord of Hosts is the Land darkned,* 55.12 and the People shall be as the Fuel of the Fire. Now will I (saith God) arise, and devour at once. Destruction is coming upon the Wicked of the Earth; Destruction upon Destruction in a Moment will come upon them. Let Mystery Babylon look to it,* 55.13 this Fire will kindle very sud∣denly 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 Sinners in Sion tremble;* 55.14 for the Light of Israel shall be for a Fire, and his Holy One for a Flame, and it shall burn and de∣vour his Thorns and his Briars in one day.

There is vast Difference and Disparity between our common Elemen∣tary Fire, and the Fire of God's Wrath.

Metaphor.

I. FIre is natural and elementary, and so consequently can on∣ly seize or consume things that are visible, of external or temporal Substances; it destroys that only which is fit Fuel for it, whilst kept under.

II. The Flames of a burning and consuming Fire are always seen, and the Ruins that it makes are ob∣vious to the outward Eye.

III. A consuming Fire hath of∣ten been 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 further Danger prevented.

IV. Fire is not unquenchable: Tho the Burning of Mount Aetna, and other burning Mountains, where there is much Brimstone, and other Sulphureous Matter, are impossible for Man to extinguish, yet they shall not burn always.

Disparity.

I. THe Fire of God's Wrath is Divine or Spiritual, and so takes hold of, or kindles upon that which is of an imma∣terial and invisible Substance; it seizeth upon Spirits, torments Devils, and the Souls of Men and Women; it kindles not on external Matter only, but on in∣ternal also.

II. The Flames of God's Wrath up∣on the Soul cannot be seen. A Man may have a Fire burning in his Conscience, like that of Francis Spira, and yet by looking upon him, you cannot see what Ruine and Desolation it makes there.

III. God is such a consuming Fire, that when his incensed Wrath is kindled in good earnest, with a design to burn up and destroy, none is able to overcome, and put a Stop unto it; all the Ways and Means then that Sinners can devise, will prove insignificant. 'Tis not Re∣pentance, nor Floods of brinish Tears, that can put out or lessen the burning of this Divine Fire. 'Tis true, that when his Wrath is kindled but a little, and be∣fore the Day of Grace is over, his Anger may be appeased; but when he lets out the Greatness, yea, the Deluge of the Vials of his Wrath, O then it will be too late.

IV. The Fire of God's Wrath shall ne∣ver be extinguished. Behold, thus saith the Lord,* 57.1 Mine Anger and my Fury shall be poured out, &c. and it shall not be quen∣ched. Fire is kindled in mine Anger,* 57.2 and shall burn to the lowest Hell. 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,* 57.3 nei∣ther shall the Fire be quenched; and they shall be an Abhorring to all Flesh. There the Worm dieth not, and the Fire shall not be quenched.* 57.4

Application.

I. IF God be a consuming Fire, 'tis good to enquire, To whom he is so, and will be so terrible.

1. To the fallen Angels, or damned Spirits, who once enjoyed him as a gracious Head and Creator; but by reason of Sin, not being contented with their first Estate, were cast out of Heaven, and must for ever under∣go the incensed Flames of God's Wrath.

2. All profane, debauched, and ungodly Men, who are Enemies to God and Religion, who live like brute Beasts upon the Earth, who mind nothing but to satisfy their carnal Appetites, who wallow in the Lusts of Uncleanness, Drunkenness, Pride, Covetousness, &c. without timely Repentance, as God is, so he will for ever be to such, a consuming Fire, &c.

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 Unbelievers, whether in or out of the Pale of the Church. Yea, let the Sinners in Zion be afraid,* 57.5 for Fearfulness will soon surprize the Hypocrite: These without Repentance must dwell with devouring Fire, and everlasting Burnings. How many times doth our Saviour say, that Hypocrites and Ʋnbelievers shall have their Portion in Fire that cannot be quenched?

5. To all Backsliders, Apostates, and abominable Revolters,* 57.6 will God be a consuming Fire.

But some may object and say, How can it be so, seeing God saith of himself, Fury is not in me; and that one of his chiefest Attributes is Love;* 57.7 and that God so loved the World, that he gave his only begotten Son? &c.* 57.8

Answ. God is set forth as, and said to be, a consuming Fire, in respect to his Justice. God is just, as well as gracious, a righteous and severe Judg, and he will deal with Men according to the Penalties of his just Law: So that for rebelling against him, and not believing in the Lord Jesus Christ, his well-beloved Son, his Wrath is kindled, and seizeth upon such Men.

II. This terrible Doctrine of God's being a consuming Fire, may justly strike Terror into the Hearts of all ungodly Men: The Day is coming, that he will burn them up, and leave them neither Root nor Branch.

III. An Use of Consolation to the Saints: This great God, that to the Wicked is a consuming Fire, to them is a loving Father, and a recon∣ciled God.

The Arm of God.

Deut. 33.27.

And underneath are the Everlasting Arms.

Isa. 33.2.

Be thou their Arm every Morning.

SOmetimes by an Anthropopathy, an Arm is attributed to God, by which we are to denote his Strength and Power, because the Strength of a Man is known by the Strength of his Arm, whether it be in Labour, Fight, &c. Exod. 15.16. Job 40.4. Psal. 77.16. & 79.11. & 89.11, 14. Isa. 30.30. & 51.9. &c. Sometimes a stretched out Arm is ascribed to him; as Psal. 136.11, 12. Jer. 32.17. But here God is by a Metaphor said to be an Arm; upon which we will produce the following Parallel.

Metaphor.

I. THe Arm is an essential and noble Part of Man.

II. The Arm is a very useful Limb or Member of the Body; what can the Body do for it self, or others, that hath no Arms?

III. The Arm guards, protects, defends, and saves the Body, from many Blows, and other imminent Dangers.

IV. The Arm is a very useful and ready thing to take hold of, and to bear such up that are weak and feeble. We commonly say, to such especially whom we dearly love, Take hold, and lean upon my Arm.

V. The Body hath, and needs two Arms, and cannot by any means spare either of them.

VI. The Arm is not only ready for Defence, but also to offend those Enemies, that would destroy and ruine the Body.

VII. With our Arms we embrace our Friends, and those we dearly

love.* 58.1 Thus L••••ban embraced Jacob, and Jacob his Sons, before he died. 'Tis a Sign our Wrath is pacified to those that have offended us;* 58.2 thus Esau embraced Jacob at their Meeting.* 58.3

VIII. The Arms of a mighty Man are said to be very strong. Sampson broke the two Cords where∣with he was bound,* 58.4 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;* 58.5 and after∣wards overthrew the House where the Lords of the Philistins were.

IX. In our Arms we carry our weak and young Children, if they cannot go; we that way shew our Care, and Bowels of Compassion towards them.

X. The Arm or Hand is the In∣strument of Action and Administrati∣on, 'tis that by which all our Works are performed; without Arms we can do nothing. There is a necessi∣ty of Arms, to get our Bread, and afterwards to feed our Mouths, &c.

XI. A Man usually stretches out his Arms, when he calls a Child to him that hath been rebellious, whom he is willing to pardon.

Parallel.

I. POwer is an Essential of the Divine Being, or one of the glorious At∣tributes of God.

II. The Power of God is very use∣ful and profitable unto the Saints; of the same use that the Arm is to the Body, is God to Believers.

III. God guards, protects, defends, and saves the Church,* 59.1 which is his mysti∣cal Body, from those cursed Assaults and Blows of Satan, and other Dangers they are exposed to in this World.

IV. God's Power is useful and ready, to bear up and support all sincere, tho weak and feeble Saints; nay,* 59.2 there is none can go alone, walk and not stumble, unless God takes hold of them.* 59.3 He led them ('tis said) by the right Hand of Mo∣ses, with his glorious Arm.

V. We read not only of the Arm, but Arms of God:* 59.4 Ʋnderneath are the ever∣lasting Arms. There is the Arm of his Mercy, as well as the Arm of his Power; and the Church can by no means spare either of these Arms of God.

VI. The Arm of the Most-High is not only for Defence and Protection to the Church, but also to offend and destroy their implacable Enemies:* 59.5 He shall thrust out his Enemies from before thee, and shall say, Destroy them.* 59.6 Thou hast smitten all mine Enemies on the Cheek-bone, and hast bro∣ken the Teeth of the Ʋngodly.

VII. God in his Arms of Grace and Mer••••y, embraces all those that submit themselves unto him in an humble and

sincere manner; and by this shews that his Wrath is appeased. And Christ is said to embrace the Spouse: His left Hand is under my Head,* 59.7 and his right Hand doth embrace me. As the Heart signifieth in∣ward Love; so the Arm of Christ signi∣fieth the Manifestation of that Love, saith a Reverend Author.* 59.8

VIII. God is mighty in Power. Who hath an Arm like the Arm of God?* 59.9 Who knoweth the Power of his Anger, or who can shew the Strength of his Love? There is nothing too hard for the Arm of God to do; nay, nothing is hard to him. With his Arms he will deliver his People: My own Arm brought Salvation.* 59.10 With the Strength of his Arm he will dash the Wicked in pieces, and overthrow the Strong-Holds of Babylon:* 59.11 I the Lord have spoken it, and I will do it.

IX. The Lord manifesteth his Bowels of Compassion and tender Care over his poor, young, and weak Children, by carrying them in his Arms:* 59.12 He shall feed his Flock like a Shepherd; he shall gather the Lambs with his Arms, and carry them in his Bosom.

X. Without God we can do nothing;* 59.13 he it is that works and labours for the Good of his Church: Lord,* 59.14 thou hast ordained Peace for us; for thou also hast wrought all our Works in us. He provides us Bread, and then feeds us also:* 59.15 Open thy Mouth wide, and I will fill it.

XI. God is said to stretch forth his Arms,* 59.16 when he calls upon rebellious Sin∣ners, shewing how willing he is, upon their Repentance, to pardon and forgive them.

Metaphor.

I. THe Arm of a Man is an Arm of Flesh, and consequently may decay, grow weak, or be withered.

II. The Arm of Man is short, and cannot help at a distance; such as is a Man, such is his Arm▪ and Power.

III. The Arm of Man is weak, and may be beaten down by a greater Force; cannot engage or encounter with the Powers of Hell.

IV. The Arm of a Man may be broke, or cut off, and so become useless.

V. The Arm of Man helps but for a time; he lives not always, and so cannot help always.

Disparity.

I. THe Arm of God is a spiritual Arm, and so cannot decay; all the At∣tributes of God abide, and change not.

II. God's Arm is not short; he can help and save afar off, as well as near; and Ten Thousands at once, tho they live in so many Nations:* 61.1 The Lord's Arm is not shortned, that he cannot save.

III. God's Arm is very strong, too strong for the Mighty of the Earth;* 61.2 what is the Arm of Man to the Arm of God? Alas! what can they 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.

IV. God's Arm cannot be broke, nor cut off.

V. The Arms of God can help at all Times, and in every Condition; hence called the everlasting Arms.* 61.3

Application.

1. IF God hath such a strong Arm, let Sinners take heed how they pro∣voke him against them; it is a dreadful thing (you may perceive from hence) to fall into the Hands of the Living God.* 61.4 Do ye provoke the Lord to Anger? Are ye stronger than he?

2. If God hath such an Arm, Wo to the Enemies of the Church; this may make Babylon tremble:* 61.5 Her Plagues shall come upon her in one Day, Death, and Mourning, and Famine, and she shall be utterly burnt with Fire; for strong is the Lord that judgeth her.

3. If the Church of God hath such Arms as you have heard, doubtless her Enemies shall never prevail against her; it shews 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? Have Men an Arm like him?* 61.6 Alas! their Power is weak and vain. There is no King saved by the Multitude of an Host; a mighty Man is not delivered by much Strength. As 'tis a great Sin to trust in an Arm of Flesh, Cursed is the Man that trusteth in Man: So 'tis a great Evil and Folly to fear what they can do. What hurt can the Arm of Man do us? They can but kill the Body, that's 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,* 61.7 I have broken the Arm of Pharaoh King of Aegypt, and lo, it shall not be bound up to be healed, to put a Roller to bind it, to make strong to hold a Sword. When God breaks the Arm of an haughty King, 'tis be∣yond the Skill of his Chirurgeons to set the Bones, and make it whole again.* 61.8 The Horn of Moab is cut off, and his Arm is broke. A savage Beast (saith one) cannot hurt us, when his Horn is broke; 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, wee'l not fear what Hell or Rome can do unto us. Let us humble our selves before him, and depart from Iniquity; let us trust in God alone, and offend him (as we have done) no more.

7. If God have such a mighty Arm, then let us all labour to trust in him. We cannot (saith a godly Minister) trust Creatures too little (as to Suc∣cess) nor can we trust God too much; let us trust in God alone, and in no other Strength but his.

8. This may stir us up to the Duty of Prayer, to cry mightily in our Distresses to God for Help; let us pray in this time of Need, as the Church doth: Awake, awake, put on Strength, O Arm of the Lord, awake as in the

Generations of old: Art thou not he that hath cut Rahab, and wounded the Dragon? Lord, shew forth thy Might; here is another Dragon, a Romish and bloody Dragon, risen up against thy poor Church, and it is in the Power of thy Arm only to deal with him.

9. Seeing God hath such an Arm, let weak Christians pray, that he would lead them, yea, carry them in his Bosom; and let us all daily be 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 Tra∣vailing VVoman.

Isa. 42.14.

Now will I cry like a travailing Woman, &c.

THis is a kind of Metaphor called an Anthropopathy, as all Places are that attribute any thing humane to God. In this Text we are to note, that his Lenity, Patience, and long Forbearance, are changed into a severe Vengeance: Because a travailing Woman, tho in great Pain, yet patiently endures it, to the utmost Extre∣mity of her Throws; and then, being overcome by the Violence of her Pangs, breaks out into Cries and Vociferation: Which most elegantly expresses the Patience and long Forbearance of God, and the Extremity of his Wrath, when provoked, Psal. 78.65, 66. Rom. 2.45.

Simile.

I. A Travailing Woman is in Pain, great Pain: When Pangs come upon thee like the Pain of a Woman in Travail.

II. A Woman in Travail cries out; her Pains are so great she cannot re∣frain; her Pangs make her cry bitterly.

III. A Woman in Travail strives to bring forth.

IV. 'Tis not long, when great Pain and Pangs come upon a travai∣ling Woman, e're she is delivered.

Parallel.

I. GOD is pleased to speak after this manner, as if he was in pain: I will ease me, saith he, of mine Adversa∣ries, I will avenge me of mine Enemies.* 63.1 The Adversaries of God seem to hurt, and put him to pain. In all their Afflictions he was afflicted: When the Foot is afflicted, the Head is afflicted. God is pleased to condescend so low,* 63.2 as to sympathize with his Church; when she is pain'd, he is pain'd.

II. God will visibly demonstrate (to speak after the manner of Men) how his Soul is pained and distressed for his Church and People; hence saith he, I will cry like a travailing Woman.* 63.3

III. God when he stirs up himself, and begins to cry and roar, 'tis that he may bring forth Deliverance for his Church.

IV. When God begins to roar in his thundring Judgments, pouring forth the Vials of his Wrath upon the Beast, and to cry like a travailing Woman, Deliverance will soon follow the Church.

Vse.

IT shews the great Affection and Love of God to his People, the Truth and Certainty of their Deliverance, and the utter Confusion and Downfall of their Enemies.

God a Shield.

Psal. 84.11.

The Lord God is a Sun and a Shield.

Psal. 18.2.

The Lord is my Shield.

THis Term Shield is Metaphorically attributed to Princes and great Men, Psal. 17.10. Hos. 4.18. because they protect and defend their Subjects or Dependents from Injustice and Violence, as a Shield does the Body from Blows. For this reason God is called a Shield, because he protects and secures his People from the Attempts of Spiritual Adversaries, as well as Temporal.

Metaphor.

I. A Shield or Buckler is for De∣fence and Safeguard of the Body in time of Battel.

II. A Shield or Buckler is not only to defend and preserve one Part of the Body, but every Part; and not the Body only, but the whole Armor also that a Man hath. Hence it was made very large, and for its largeness called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Gate or Door, denoting that which is large and broad enough to hide or cover the whole Body, and shelter it from Harm.

III. A Shield is used to keep that part of the Body that is struck at by the Enemy; 'tis a moveable Piece of Armour, that a skilful Hand can turn this way or that way, to take the Blow or Arrow, accor∣ding as he sees 'tis directed against him.

Parallel.

I. GOD is the Defence and Safeguard of his Saints in all their Spiritual War and Conflicts, with the Enemies of their Souls.

II. God defends every part of the Soul, he preserves our Judgments from Corrup∣tion, our Wills from growing stubborn and rebellious, our Affections from being misled and ensnared with worldly Ob∣jects, our Consciences from Defilement, and so the whole Soul from the Venom and Poyson of Sin and Satan; and not only so, but he preserves and keeps our Graces from Decays and Witherings. Thou, Lord,* 65.1 wilt bless the Righteous with Favour, thou wilt compass him about as with a Shield.

III. God keeps off the Blows and fiery Darts of the Devil, from wounding that Part or Grace of the Soul which is in the greatest Danger. Sometimes Satan strikes at the Faith of a Christian, God present∣ly appears by his Word and Spirit, for the strengthning of that. Sometimes the Grace of Love is struck at, God then pre∣sents immediatly Divine Objects before the Soul, and shews it more and more the Baseness, Deformity, and Emptiness of this World, and thereby increases and pre∣serves the Love of the Soul to Himself, and to Jesus Christ. Again, the Will is aimed

at, some Temptations are laid to catch that: Some Commands of God cannot be obeyed without much Self-denial, because they cross us in that which our own Wills are naturally carried out very strongly to desire; so that we must deny our Wills be∣fore we can do the Will of God. A Temptation comes very forcibly, when it runs with the Tide of our own Wills, when 'tis to save our Estates, Children, or Lives, from the Danger of Enemies. What? saith the Devil, wilt thou serve God, when he thwarts thee in every thing that thou takest delight in? If thou lovest any one thing more than another, presently he must have it from thee: No Lamb in all the Flock will serve for a Sacrifice, but Isaac, Abraham's only Child, must be offered up:* 65.2 No Place will content God, that Abraham should serve him in, but where he must live in Banishment from his Father's House, and all his dear Relations: Wilt thou, saith Satan, stoop to these low and contemptible Ordinances, be a Companion to these base, despised, and persecuted People? What? follow God, and yield to such hard Terms as these be? Now God directs himself strait-way by his Word and Spirit, to preserve the Soul from this terrible Arrow, shewing what reason there is that his VVill should be done rather than ours,* 65.3 and that we shall lose nothing by suffering for his sake; and so makes the Soul willing to yield to all his Pleasure, as Abraham did. And this indeed of God's being a Shield unto him, was the Motive that induced him not to fear: After these things the Word of God came unto Abraham in a Vision, saying,* 65.4 Fear not, Abraham, I am thy Shield; as much as if he should say, I will defend and save thee from all the Darts and Arrows of thine Enemies. By this Shield, every Faculty of the Soul, and Grace of the Spirit is preserved.

Metaphor.

I. A Shield is a Defence or Safe∣guard for the Body.

II. A Shield or Buckler cannot defend every Part of the Body at once.

III. A Shield may be beaten out of a Man's hand, and be rendred wholly unserviceable to a Man.

IV. A Shield can (however) preserve from Temporal Enemies only.

Disparity.

I. GOD is a Defence and Shield for Soul and Body both.

II. God is a Buckler that saves and defends every Part and Faculty of the Soul, at one and the same time; he is an universal Cover.

III. God is a Shield, that can never be rendred useless or unserviceable to a Christian that keeps close to God.

IV. God is a Shield or Defence, that preserves from the Power, and cruel Assaults and Temptations of the Devil.

Inferences.

1. IF God be the Saints Shield, let them take heed that they never en∣gage their Enemies without God.

2. This may greatly encourage the Godly in their Spiritual Warfare, they have a sure Shield and Buckler, that will never fail them.

3. Moreover it may direct them to the right use of their Shield; 'tis a great part of Wisdom to know how to defend our selves by our Shield, from Satan's Assaults, and the Temptations of this evil World.

God a VVall of Fire.

Zech. 2.5.

Thus saith the Lord, I will be unto her a Wall of Fire round about.

I Will be unto her (that is, unto Jerusalem, or the Church of God) a Wall of Fire. This Metaphor is taken from those Fires that People make round themselves, when they are cast into a howling Wilder∣ness, to secure themselves from fierce and devouring Beasts; and they being within the said Circle or Wall of Fire, no wild Beast dares ap∣proach them, &c.

The Speech is a Metaphor; and the Epithete of Fire is added, to de∣note that God is the Defender of his Church, and a terrible Avenger, that will consume its Enemies, as Fire does any combustible Materials, &c.

Metaphor.

I. A Wall of Fire is made for Defence and Security from Adversaries, that are cruel, brutish, and merciless, as Lions, Bears, Dra∣gons, &c.

II. A Wall of Fire is a Defence and Security to People that live in a Wilderness, where they are in danger of wild Beasts, it abounding with such devouring and ravenous Creatures.

III. A Wall of Fire is for De∣fence and Security, when there is no other Security to be had.

IV. A Wall of Fire is both for Offence and Defence; it defends them that are within, and offends them that are without.

V. A Wall of Fire is most ama∣zing, dreadful, and terrible to an Enemy.

VI. A Wall of Fire is dangerous to attack, or approach unto; no devouring and cruel Beasts dare

come near it, the Lions tremble at the Sight thereof.

VII. Those that are environ'd round about with a Wall of Fire, are very safe in the midst of the greatest Multitudes of evil Beasts.

VIII. Nothing will keep off (as Naturalists observe) cruel and de∣vouring Beasts, but a Wall of Fire.

IX. Those that are environ'd round by a Wall of Fire, are not only safe from Enemies, but are also thereby kept warm from piercing Cold.

X. Those that see they are com∣passed about with a Wall of Fire, are made very fearless and couragi∣ous thereby.

Parallel.

I. GOD is the Defence and Security of his People from the Devil, that roaring Lion, and old red Dragon; and from wicked Men, who for their cruel, brutish, devouring, and merciless Dispositions, are compared to Lions, Bears, &c.

II. God is a Wall of Fire, or such a Defence and Security to his People, whilst they remain in the howling Wilderness of this World, where their Danger is very great, there being Multitudes of brutish and devouring Men, or rather Beasts, nay, Monsters, Devils in the shape of Men, ready to destroy them.

III. God is a Wall of Fire and De∣fence unto his People, there being no other Security for them: I looked,* 69.1 and there was none to help; therefore my own Arm brought Salvation, and my Fury it upheld me.

IV. God is a Defence to his Church, and 'tis He who offends and discomfits their Enemies: I will undo them that afflict thee, &c.

V. God, in being a Defence, or Wall of Fire to his People, greatly amazeth and terrifieth the ungodly and brutish Persecutors; how terrible was God to Pharaoh, when he was a Wall of Fire to Israel!

VI. It is a very dangerous thing for any to make Attempts upon God. Who is able to stand before such a Wall of fla∣ming and devouring Fire? Wicked Men

are compared to Briars and Thorns; and who would set them, saith God,* 69.2 against me in Battel? The Devils themselves tremble before his Sacred Majesty.

VII. Those that are surrounded about on every side, by the Power, Wisdom, and merciful Providences of the Almighty God, this great Wall of Fire, need not fear Devils, nor brutish Men, tho never so cruel and bloody.

VIII. Nothing can keep off cruel and merciless Men, from making a Spoil of God's Church, but God himself: Con∣science cannot, the Cry of the Widow and fatherless Children, no, nor the Fear of Hell. Therefore God walls his Peo∣ple round about in a wonderful manner, that Men cannot find, nor come at them.

IX. Those that have God for a Wall of Fire, are secured from all the cold Blasts of Sin and Temptation, are sweetly refreshed and comforted; for such is the property of this Wall of Fire also unto them.

X. Those that see they have God as a Wall of Fire round about them, are thereby made very valiant and couragious, saying, I will not fear what Man can do unto me, &c.

Metaphor.

I. A Wall of Fire is made of out∣ward Materials, viz. Wood, or such like Fuel.

II. A Wall of Fire properly is to secure the Body from ravenous, wild, and devouring Beasts.

III. A Wall of Fire may be quen∣ched, or for want of Fuel go out; and so those that were secured by it, may be exposed and laid open to the Rage of cruel and merciless Beasts.

Disparity.

I. GOD, who is said to be a Wall of Fire for defence of his People, is the Maker of all things: By him all things were made, &c.

II. God is a Wall or Defence, to keep safe and secure both Body and Soul, not only from wild Beasts, but also from cur∣sed Men and Devils.

III. This Wall of Fire can never be quenched, nor go out; whilst there be any wild Beasts, and devouring and bloody Persecutors in the World. This Fire will burn, and be a Wall to the Godly, let the Devil and Rome do what they can; the Church of Christ shall never be left to the Rage of Papal Fury.

Inferences.

1. FRom hence we may note an Use of Terror to wicked Men: Their cruel Attempts upon the Church of God will prove their Ruin; they will get nothing thereby, but a feared and wounded Conscience; this Fire will devour them.

2. We may see how God is pleased to represent wicked Men; doth he not intimate to us by this Metaphor, that they are no better than ravenous Beasts?

3. What great Folly doth this demonstrate to be in the Hearts of the Adversaries! Will they, who are but Briars and Thorns, set themselves against the Great God, who is a consuming Fire?

4. It also shews the infinite Love and Care of God to his Saints.

5. In what Safety do the Godly dwell! Let the Beasts roar, and tear and goar one another, whilst God's People are thus defended and preser∣ved from their Rage and Cruelty.

* 71.1But some may object and say, How is God said to be a Wall of Fire to the Church? &c.

* 71.2It may have respect to his Divine Attributes, as Wisdom, Power, Good∣ness, Truth, Faithfulness, Justice; by which he preserves his Church and People, through his glorious Providences, in this World, as thereby he defeats their Enemies.

God a Iudg.

Gen. 18.10, 25.

Shall not the Judg of all the Earth do Right?

Psal. 58.11.

Verily he is a God that judgeth in the Earth.

Psal. 82.1.

God standeth in the Congregation of the Righteous, he judgeth among the Gods.

GOD is really and properly a Judg, for he is the Judg of all the World, and therefore he is not brought here under the Notion of a Metaphorical Judg: But in regard this Term seems to be allusive to Earthly Judges, we think it may not be unprofitable to draw a Parallel, for the Edification of the Reader.

As there is nothing more frequently attributed to Almighty God in the Holy Scriptures, than the Title of Judg; so there is scarce any Attribute or Action of the Most High grounded upon more Reason: Of which take this following Account.

1. There is in the World, viz. on the whole Earth, a great and mighty People, for Number like to the Stars of Heaven, or Sands by the Sea-Shore.

2. There this numerous People are almost as various in their Humors, as they are in their Numbers, Ages, Sizes, and Complections: 'Tis very rare, if not impossible, to find two that in all Points do exactly accord.

3. That this numberless Multitude are all addicted to run byass to a particular thing call'd Self-love; and this too from an indissoluble Prin∣ciple or Impression of Nature: 'Tis natural for all Men to love them∣selves.

4. That after they are grown up to some degree of Ripeness and Ma∣turity, 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 Plants, to winde them into extreme and irregular Designs and Motions.

5. There is, by Divine permission, a most troublesom and pernicious Adversary, suffered to range up and down the whole Earth, to try his Art and Skill, how far he can prevail to bring this vast Body into Tumult and Disorder; and 'tis not seldom that he doth prevail, to divide not only Emperors, Kings, Princes, Judges, Nobles, and Peasants; but Duke∣doms, Principalities, Cities, Corporations, Villages, Families, Brothers, Sisters, Husbands, Wives, Fathers, and their own Children.

Now these things being premised, what unspeakable need is there of one supreme and universal Judg, to curb Exorbitancies, to umpire, de∣cide, and put a period to Dissentions! Without whose Moderation, the World would be intolerably perplexed, harrassed and plagued with per∣petual and endless Wars, Broils, Disorders and Confusions; and would hardly keep its station for any long Period of Time. For the moderating and preventing of all which, the God of the whole Earth hath underta∣ken to associate with the Rulers, and to judg amongst the Gods: In which Passage he is represented to us by the Similitude of a Judg, which carries a lively Figure and Resemblance of the Supreme Lord of the whole Earth, and that in these divers respects following.

Earthly Iudg.

I. IT appertains to a Judg to be good, and the best of Judges are so. Moses was advised to chuse thus by his Father Jethro. The De∣sire and Fruit of the Righteous is good.* 72.1

II. It appertains to a Judg to be wise and prudent, or, as Jethro words it,* 72.2 to be able. A foolish Ruler is a Shame and Reproach to any Nation or People; and there is not a more uncomely Sight in the World, than to see a Fool upon the Throne of a Kingdom, or Judgment-Seat.

III. It appertains to a Judg to be a Man of Knowledg, and well-skilled in the Laws and Statutes of a Kingdom, because he is to be the Expounder of the Law to the People.

IV. It appertains to a Judg to be a Man of Prudence, not only for the setling of right Methods, but to do Justice in a fit season.

V. It appertains to a Judg, to have good and right Laws to judg the People by, that there may be no cause of Grievances or Complaints.

VI. It appertains to a Judg to be impartial, and judg uprightly; not to know the Faces of any in Judg∣ment, not to be corrupted by flat∣tering Words, nor byassed by Bribes, nor misled by the Place and Dignity of Persons, of what rank or quality soever they be.

VII. It appertains to a Judg, to be just and equal in the proportions of Punishment and Severity, not lay any beyond due Desert, nor fa∣vour, when there is no reason for it. The Reward of Murther, Trea∣son, Rebellion, Witchcraft, Blas∣phemy, is not to be given to petty Offenders.

VIII. It appertains to a Judg, to take nothing upon Trust, but to be satisfied that Matters are true. A Judg is not to act doubtfully, but

see the Offender be clearly cast be∣fore he give Sentence.

IX. It appertains to a Judg, upon due Proof and Trial, to pass a de∣finitive Sentence: If one Man sin against another, the Judg shall judg him.

X. It appertains to a Judg to be firm and steady to the Rules of Law and Justice, as immoveable as a Rock, a right way.

XI. It appertains to a Judg to consider the Cause of the Poor and Needy, to plead for the Widow and Fatherless, and them that have no Help, and deliver them out of their Distress, where Justice calls for it.

XII. It appertains to a Judg, to have a People under him to be judged.

XIII. It appertains to a Judg to be provided of Officers to execute his Sentence, else Judg and Law are of little signification; for according to the old Maxim, Execution is the Life of the Law.

XIV. It appertains to a Judg, to be feared, and had in reve∣rence.

XV. It appertains to a Judg, to be cloathed or arrayed with Majesty and Terror.

XVI. A Judg hath power to re∣prieve or suspend the Execution of a Sentence.

XVII. It appertains to a Judg to give Orders for Execution, to de∣liver to the Officers when Sentence is past.

XVIII. It appertains to a Judg to punish Officers, if they exceed their due Bounds in punishing others.

XIX. It appertains to a Judg, to vindicate his own Honour, and the Justice of the Law he executes.

XX. It appertains to a Judg to mix Mercy with Judgment, where the Case will fairly admit of it.

XXI. A Judg in this World hath others to plead before him, as Counsel or Advocates for the Priso∣ner, to extenuate the Crime, and plead the Privileges allowed by Law.

XXII. It appertains to a Judg in this World, to have not only Rules of Law, but a Register of by-past Actions, that he may know what to do, if like Cases fall in future Times.

XXIII. A Judg usually hath great Attendance to bear him Company in the Time of Judgment.

XXIV. A Judg, when he pe∣remptorily passeth Sentence, doth not recede and go back; the Sen∣tence past abides.

Heavenly Iudg.

I. THis God is by way of Eminency, he is essentially good, good with∣out any mixture of Evil. He is origi∣nally good; there is no Good in the whole Universe, but what he is the Root, Spring, and Fountain of. There is no Evil to befound in him; and as Seneca, he can do no evil nor hurtful thing. He is Good in the Abstract, Goodness it self. 1 Chron. 16.24. Psal. 25.8. Psal. 119.68.

II. This God is, beyond comprehensi∣on or expression; for all the Angels re∣ceive their Wisdom from him, all the Emperors, Kings, Princes, Nobles, and Judges of the Earth: In him are all the Treasures of Wisdom, and therefore cal∣led, Wisdom past finding out.

III. God, the Judg of all the Earth, is a God of Knowledg: Known unto the Lord are all his Works from the Beginning. He gives Knowledg to the Simple, and makes the Foolish of an understanding Heart; he makes known unto Men the great things of his Law; his Spirit sear∣ches into all Mysteries; he gives Skill in all Arts and Sciences, and there is no searching of his Understanding: When he undertakes to dispute, none can answer him one of a Thousand.

IV. In this the Lord, the great Judg, is beyond comparison; for he dwells with Prudence, and finds out Knowledg of witty Inventions; his Ways are perfect altoge∣ther. His Actions are so fitly timed, that he doth nothing out of season: 'Tis in due season he delivers the Needy, aven∣geth the Cause of his Elect, and plenti∣fully rewards the proud Doers.

V. The chief Judg of all the Earth hath an ancient Statute-Book, that is sui∣ted to all Times and Seasons, to all Ages, Sexes, Conditions, and Constitutions of Men whatever: Every part of it is tried and proved, and found to be a perfect Law, in which are contained wondrous Things,* 73.1 ever free from Deceit and Falshood. 'Tis marvellous pleasant and refreshing, sweeter than Honey, or the Honey-Comb; the Delight of good Men; a sure Guide to them in all their Ways; and none of its Commands are grievous, but all Duties required by it are reasonable.

VI. In this there is none so holy and upright as the Lord, who is no Respecter of Persons, hates flattering Words, and giving of Bribes; will spare none for the Dignity of their Birth, or Antiquity of their Lineage; but will do Justice accor∣ding to Right and Law, whether it be upon Angels, Emperors, Kings, Princes, Priests, Prophets; his Church, that are his professed Friends, as well as upon the World, his professed Enemies. He will destroy his own anointed Ones, if they stand in opposition to Justice and Equity. Cities, Kingdoms, Towers, Temples, all shall fall, rather than Law and Justice be justled out of place. He spared not Angels, overthrew Kings, mighty Kings, with Kingdoms and Nations, Pharaoh King of Aegypt, Og King of Bashan, Nebuchadnezzar King of Babylon, Darius King of Persia, and Alexander King of Greece; Herod King of Judea; Jerusalem and Samaria, with both their Kings. When once they come to be laid in the Ballance, and the Lord en∣ter into Judgment with them; when he ties Judgment to the Line, and Righteousness to the Plummet: Noah, Daniel, and Job shall not save, when Truth, Law, and Justice calls for a cutting off. He will by no means spare the Guilty, when the Time of Forbearance is expired.

VII. Of this no Man shall have where∣with to accuse God, for he will not do more than is right, that Man should enter into Judgment with his Maker; nay, he will rather make abatement, than over∣do. And this hath been owned in his Act of Judgment: Thou hast not dealt with us according to our Iniquities.

VII. In this case the Lord our Judg hath sufficiently approved himself; first, in respect of the Old World; secondly, in respect of Sodom and Gomorrah, where he would take nothing upon Trust, but

come down himself, to see if things were so bad as they were represented to him. And for Israel and Judah, their Sins did testify to their Face, before he did execute Judgment upon them.* 73.2

IX. To this in respect of God 'tis said, In the Day thou eatest thereof,* 73.3 thou shalt surely die.* 73.4 I will destroy Man from the Face of the Earth; and 'twas done. Pharaoh and his Host, that thou hast seen this day, thou shalt see no more for ever. Because thou didst not restrain thy Sons, I have rejected thee from being a Priest. Because thou hast caused my Name to be blasphemed, the Sword shall not depart from thy House. Because Nebuchadnezzar was lifted up with Pride, he shall be driven from his Throne.* 73.5 Because his Son did not humble, but harden his Mind, his Kingdom was numbred, finished, and translated to the Medes and Persians.

X. As for God, his Way is not only perfect, and his Word tried; but he is of one Mind, and there is none can turn him, in a Case of Right, Truth, and Justice. His Councel shall stand; for he is not as the Son of Man, that he should repent. With him is no variableness,* 73.6 nor shadow of turning. He is the same yesterday, to day, and for ever. He changeth not, will not alter the thing that is gone out of his Mouth.

XI. In this Jehovah is not behind-hand, for he is a God with whom the Fatherless find Mercy,* 73.7 pities the Poor when he sees they have no Helper, breaks the Teeth of the old and young Lion, smites the Enemy upon the Cheek-Bone,* 73.8 avengeth their Cause when they crie to him, and hath destroyed them, and their Posterity, who made long Prayers to devour Wi∣dows Houses.

XII. The Almighty hath a great and mighty People under him, even all the Inhabitants of the World, Europe, Asia, Africa, and America. He is God of all the Kingdoms of the World,* 73.9 and Judg of the whole Earth.

XIII. In this our high and mighty Judg doth overmatch all other Judges; for he is provided with Legions of Angels, all ready to observe his Dictates, and obey his Commands. The Devils are all sub∣ject to him; so that if he say, Go, they go; Do this, and they do it. Milli∣ons of Men are under his Influence; and as many Fowls of the Air, Beasts of the Field, and creeping Things of the Earth, to do his Will, to execute his Judgments; when he speaks the word, or lifts up his hand to them. They shall invade the Courts of Kings, enter the Chambers of Princes, fetch Emperors off their Thrones, bring them to Chains, Blocks, and Gibbets, when he passes Sentence, and gives Orders to do it.

XIV. God is to be feared, not only as a Creator, who can annihilate and dis∣solve, make Men cease to be; as a Fa∣ther, who can love and rebuke; as a Lord, who can command, and give Or∣ders: but as a Judg, who can punish in this World,* 73.10 and bring Mens Sins before∣hand to Judgment.

XV. With God is terrible Majesty,* 73.11 and he rideth upon the high Places of the Earth.

XVI. God doth often reprieve and put off the Execution of Sentence, so that Delinquents are not speedily executed, but a Time given them to consider their ways.* 73.12 The old World had one hundred and twenty years given them, before Judgment was executed. Judea, Jerusalem, and Samaria, continued a long time, before the Fury of the Almighty broke out upon them.

XVII. God sometimes gives Orders to Angels to punish, and execute his Sen∣tence, when Men are out of the reach of human Hands; as in the case of Nebu∣chadnezzar, the Host of the Assyrians, and Herod the King. Tho great Men join hand in hand for Wickedness,* 73.13 yet shall they not go unpunished.

XVIII. God will punish those that him∣self employs, in case they exceed their Commission in any case that concerns his Act of Justice. He punished Assyria and Babylon,* 73.14 for going beyond their Bounds in his own Works of Judgment against the Jews.

XIX. God, the great Judg, doth vin∣dicate his own Honour, and the Justice of the Laws he executes, by giving Liber∣ty to the People to testify against him,* 73.15 if they have wherewith to accuse; and demands of them what Evil their Fathers have seen in him; requires them to testi∣fy to his Face, if his Ways are in any point unequal.

XX. God, when he comes forth in a way of Judgment, doth not execute the fierceness of his Wrath; he is far from rendring to Men more than they deserve; he doth not reward according to their full demerit,* 73.16 but in the midst of Judgment remembers Mercy.

XXI. God hath assigned an Advocate to plead, before he proceeds to Judgment. If any Man sin,* 73.17 we have an Advocate with the Father.

XXII. God hath not only made Laws, and published them, and will judg Men for wilful and reiterated Rebellions; but keeps a Register for the great Day, to be then opened; as it is written, Some Mens Sins go before-hand to Judgment, and they that are otherwise cannot be hid. The Judg∣ment shall sit, and the Books shall be opened, and the Dead shall be judged out of those things which are written in the Books.

XXIII. God never judges alone: The Son is with him, the holy Spirit is with him; the Angels, and whole Court of Heaven do acquiesce in the Judgments that he executes.

XXIV. 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 Chal∣dean Kingdom, shall be overthrown; Israel shall be removed; the Land shall be for∣saken of both her Kings: If he publish the Decree, there is no changing his Deter∣minations; his Judgment is like the Laws of the Medes and Persians. Abraham cannot save Sodom; nor Noah, Daniel or Job, Judah and Israel; but when a Decree of Judg∣ment is gone forth, they must die by the Sword, For the Mouth of the Lord hath spoken it.

God an Hiding-Place.

Psal. 32.7.

Thou art my Hiding-Place, thou shalt preserve me from Trouble.

Psal. 119.114.

Thou art my Hiding-Place, &c.

SEcret Place, as Mr. Ainsworth renders it; a Phrase alluding to some Den, Cave, or secret Chamber, where Men have found, and may find Safety in Times of Danger; according to what is said, Isa. 26.20. Come, my People, enter thou into thy Chambers, and shut thy Doors about thee; hide thy self as it were for a little moment. The Saints of old hid themselves in Dens, in Caves, Mountains, and Wildernesses, from the Rage of Men, Heb. 11.38. were sometimes sheltered by the Provi∣dence of God, when there was a general Combination against them; therefore called God's hidden Ones, Psal. 83.3. because covered by him, when Edom, the Ishmaelites, Moab, and the Hagarens, Gebal, Ammon, and Amalek, the Philistines, with the Inhabitants of Tyre, took crafty Counsel, and consulted Mischief against them.

And in as much as Hiding-Place 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.

Metaphor.

I. AN Hiding-Place is usually a strong Place; Men will not adventure themselves in it, or think themselves safe, without some con∣siderable Strength.

II. An Hiding-Place is an invisi∣ble and obscure Place, not known to every Body, a Place that Ene∣mies have much ado to find.

III. An Hiding-Place is a Cove∣ring or Shelter from many Evils; from the scorching Heat of the Sun, the blustering Storms of Wind and Hail.

IV. An Hiding-Place frees from Fear, and much abates the Hurries and Discomposures of the Mind, because Men do imagin themselves safe, when they have taken Sanctu∣ary in some secret Rock or Cave.

V. An Hiding-Place doth disap∣point the Enemies, who please them∣selves in the thoughts of preying upon the Righteous; as Pharaoh

said of Israel, My Lust shall be satis∣fied! The Enemies of David cry, Let us persecute his Soul, and take it. Aha! thus would we have it.

Parallel.

I. GOD, the good Man's Hiding-Place, is a strong God, as a Rock in time of Need, nay, as the Shelter of a great Rock, as the Security of many Rocks:* 75.1 His Place of Defence shall be the Munition of Rocks. He is as a Place built on purpose for Safety. The Name of the Lord is a strong Tower,* 75.2 the Righteous run into it, and are safe. He is hence said to be the Almighty, the Lord strong and mighty; a strong Rock, Psal. 31.2. Strong Habitation, Psal. 71.3. Strong Refuge, v. 7. Strong Lord, Psal. 89.8. Mighty in Power, Isa. 40.26.

II. God is an invisible Being in respect of his Essence:* 75.3 No Man hath seen God at any time. No Man hath beheld his Form, or seen his Shape. He is the invisible God, &c. He is invisible also as he is his Peoples Hiding-Place: Pharaoh saw not the Covering Israel had, when he said, I will pursue, I will overtake, my Hand shall destroy. 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. Haman was unacquainted with this Covering, when he designed Destruction to all Israel. The Wicked plot against the Just, because they know not where their Safety is. In the Lord our God is the Salvation of Israel.

III. God is no less a Covering to his People, than the best of Hiding-Places have been, or are unto any People. He secures from the Hurt of Persecution, when Men rage, and rise up against them. He secures from Satan's Temp∣tations, 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 us,* 75.4 we had been swallowed up quick. He breaks the Head of Leviathan, and gives it for Meat to the People inhabiting the Wilderness. But even the Church now may say, He that is our God is a sure Hiding-Place, a God of Salvation.

IV. This Advantage is most eminently enjoyed by the Godly, who have made God their Sanctuary and Hiding-Place; they are freed from the Fear that wicked Men are surprised with; their Hurries and Discomposures are much abated. As 'tis said of Moses,* 75.5 He feared not the Wrath of the King. And David saith, At what time I am afraid, I will put my Trust in thee: I will discharge my self of Fears and Discomposures, and account my self safe in God, my Sanctuary and Hiding-Place. I will not fear what Man can do unto me, tho Ten Thousand compass me about. In the Name of the Lord there is strong Confidence — not Fear, when evil Tidings come, Psal. 112.7.

V. God hath throughout all Ages, as the Hiding-Place of his People, disap∣pointed their Enemies, and secured than from being a Prey to their Teeth. He saved Israel, when Pharaoh pursued them.* 75.6

He saved David, when Saul hunted him, like a Partridg upon the Mountains. He destroyed the Host of the Philistins and Assyrians, when their Expectations were very high. He frustrateth the Tokens of Liars, and makes Diviners mad, by catching the Wise in their own Craftiness. In the things wherein they deal proudly, he is above them.

For Disparities see Rock, and Strong-Tower,

Inferences.

I. IF God be an Hiding-Place, then let all Godly Men flie to him in Times of Trouble and Danger, by Faith and Prayer. Thus David,* 75.7 Deliver me, O Lord, from mine Enemies, I flie unto thee to hide me. There is Reason for it, for good Men cannot be secure without him:

• 1. Because weak themselves.
• 2. Are pursued and hunted after by potent and subtile Enemies.

II. Let them that have taken God for their Hiding-Place, abide in him; for in him there is Safety, and no where else. 'Tis vain to trust in Men, or put confidence in Princes; to look for Safety from the Hills, or Multitude of Mountains: For in the Lord alone is the Salvation of Israel.

THE Second HEAD OF Metaphors, Allegories, Similes, Types, and other borrowed Terms, RESPECTING The Lord Iesus Christ, The Second Person in the Glorious Trinity.

Christ a Mediator.

1 Tim. 2.5.

For there is one God, and one Mediator between God and Men, the Man Christ Jesus.

Heb. 12.14.

To Jesus the Mediator of the new Covenant.

THe Greek word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is thought by Erasmus to be pe∣culiar to the Scripture, as being not elsewhere used; and doubts whether it should be rendred Mediator, Recon∣ciler, or Intercessor. The Term, as applied to Christ, is borrowed from Persons, whose Office it is to reconcile such Parties as are at variance, being as it were in the middle betwixt both, solliciting the Cause of each to the other, till they bring them to Concord or Agreement. 'Tis thus defined by Illyricus: Mediator is dicitur, qui inter duos parum inter se congruentes, aut etiam sibi invicem Hostes, medius est, & utriusque nomine cum altero agit, promovens conciliationem, &c. — Qui{que} tamdiu apud utram{que} partem alterius nomine la∣borat, donec eas in consensum & pactionem deducat. The Term is applied to Moses typically, Deut 5.4, 5. with Gal. 3.19. but really and anti∣typically to Jesus Christ, Heb. 12.24. Col. 1.20. Rom. 5.10, 11. 1 John 2.1.

A Mediator.

I. A Mediator implies a Diffe∣rence between two Parties.* 76.1

II. A Mediator properly signifies a Midler, or middle Man, a Recon∣ciler.

III. A Mediator oftentimes is ap∣pointed to make up Differences, that arise between two Parties upon Breach of Covenant.

IV. A Mediator must be a Per∣son willing to undertake the great Work and Transaction of making Peace.

V. A Mediator ought to be an indifferent or impartial Person, free from all Exceptions.

VI. A Mediator ought to be a Well-wisher to Peace, a Person that loves it, and longs after it; nothing being more acceptable to him, than to be a Peace-maker.

VII. A Mediator must have the great Transaction of making Peace committed to him, or be invested with full Power and Authority to do it.

VIII. A Mediator ought to be a condescending Person, not to have his own Will to be done in any re∣spect, further than the Nature of the Cause will require it.

IX. A Mediator is not chosen, unless there appear great need of it, and that the Business cannot be ac∣complished otherwise.

X. A Mediator must be fitly qualified for this Work; a Person very wise, and for Justice, and yet greatly inclined to Mercy; that so he may every way answer the Re∣quirement of each Party, so far as is necessary.

XI. A Mediator must be faithful, seeking the Interest, Right, Honour, and Weal of both Parties.

XII. A Mediator many times meets with great Trouble and Diffi∣culty, in undertaking the compo∣sing of some Differences.

XIII. A Mediator ought to be endued with much Patience, Meek∣ness, and Long-suffering; not only bearing Frowns from one Party, or the other, but also in his long wai∣ting upon either of them, to yield to Terms of Peace offered to them.

XIV. A Mediator must be un∣daunted and couragious, unweari∣ed, not tired out, nor let the Work fall.

XV. A Mediator should be mol∣lifying, that is, of so pacifying a Temper, as to labour for such Mediums, that the Streams of strict Justice may run in a way of Mercy, especially (considering the Weak∣ness and Impotency of one Party) for Peace sake.

XVI. A Mediator hath usually a set Time prefixed, finally to finish and accomplish his Work.

XVII. A Mediator makes use of strong and powerful Arguments, to bring the adverse Party to Terms of Peace and Friendship.

XVIII. A Mediator, whose Me∣diation is rejected, (after long Pa∣tience) leaves the offending Per∣son open to the Severity of the Law.

XIX. A Mediator is made sole Judg in those great Matters he is chosen about, and is to make righ∣teous Decision between Party and Party, and to give the definitive Sentence at last.

XX. A Mediator, after he hath done and finished his Work of Me∣diation, gives up his Trust, and cea∣seth to be a Mediator any more in that Affair.

XXI. A Mediator leaves no Li∣berty of Appeal, after he hath past the definitive Sentence.

Parallel.

I. SIn made a great Breach between God and Man: God is angry with the Wicked every day.* 77.1 Hence by Nature Mankind are said to be the Children of Wrath.* 77.2 The carnal Mind is Enmity against God.

II. Jesus Christ is a Mediator between God and Man. He is not only God,* 77.3 but Man; not only Man, but God: a bles∣sed Reconciler of Man to God,* 77.4 and of God to Man.

III. The Difference originally that is between God and Man, did arise from Man's breaking God's Covenant.* 77.5 God and Man were in Peace and Concord, whilst Man stood in the State of Innocen∣cy; but when he fell,* 77.6 Christ came to make up that Breach.

IV. Jesus Christ was willing to under∣take the Work of Mediator, to make Peace between God the offended Creator, and Man the offending Creature. Lo, I come to do thy Will, O God.* 77.7

V. Jesus Christ is a Person free from all Exceptions whatsoever. God approved of him,* 77.8 and Man hath no cause to except a∣gainst him, but contrariwise to be abun∣dantly thankful to God for chusing him to this Work and Office, because none else could be found in Heaven or Earth; None able to open the Book, and loose the Seals thereof, but He.* 77.9

VI. Jesus Christ is called the Prince of Peace; never did any give such clear, full,* 77.10 and undeniable Proofs and Demon∣strations of his being a Well-wisher to,* 77.11 and Lover of Peace; witness all he did and endured, or past through, from first to last, that he might accomplish this Work of making Peace.

VII. God hath given Christ full Power and Commission to accommplish this Work of Mediatorship. He is annointed and ordained to be a Prince and Saviour. All Power is given to me in Heaven and in Earth. Him hath God the Father sealed.* 77.12

VIII. Christ shewed himself to be of a marvellous condescending Spirit: Who being in the Form of God,* 77.13 thought it no Rob∣bery to be equal with God, but made himself of no reputation, &c. He for our sakes became poor,* 77.14 that we through his Poverty might be made rich. I came down from Heaven, not to do mine own Will,* 77.15 but the Will of him that sent me. Not my Will, but thy Will be done.* 77.16

IX. There was great need of, or it was very necessary that there should be a Medi∣ator betwixt God and Man.

First, On God's part.

Secondly, On the Creatures part.

First; On God's part it was necessary, in respect of his own Glory.

1. In respect of the Glory of his Wisdom. This of bringing forth and ordaining a Mediator, was the marvellous Contrivance, and the highest Manifestation of Divine Wisdom: for hereby a way is found to reconcile Justice and Mercy,* 77.17 and make them meet together in sweet Harmony; that the Punishment of Sin might be borne, and yet the Sinner pardoned freely in a way of Mercy. Hence (as the Apostle sheweth) the manifold Wisdom of God is made known by the Church, according to the eternal Purpose,* 77.18 which was purposed in Christ Jesus our Lord.

2. It was for the Glory of his Mercy and Goodness, which moved Wisdom to seek out and provide this blessed Mediator, and glorious Means of Reconciliation, when God might justly have left fallen Man, as he did the fallen Angels. Moreover, this of a Mediat••••r shews us, that God must be dealt with in a way of free Grace, En∣treaty, and Request. Hence we read, how fervently Christ prayed and interceded for us, yea, what strong Cries and Tears he offered up in the Days of his Fiesh.* 77.19 What∣soever blessed Relief, Pardon, Peace, &c. Mankind receives, 'tis wholly in a way of Mercy and free Grace, through the Mediation of the Lord Jesus Chriist. By Grace ye are saved. God so loved the World, that he gave his only begotten Son.* 77.20

3. It was for the Glory of his Justice, which must be dealt with in a way of Satis∣faction; Grace will be dealt with in a way of Intreaty, salvâ Justitiâ: Therefore the Covenant is established in the hands of a Mediator, that is able to lay down a Price or Ransom: That so God might be just,* 77.21 and the Justifier of those that believe in Jesus. Nay, when the Lord Jesus undertook on our behalf, to come up to the De∣mand of Justice, 'tis said, God spared him not, but delivered him up to Death for us all. He bore our Sins in his own Body on the Tree.

4. The Sovereignty of God is manifested in its Glory,* 77.22 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.* 77.23

5. It magnifies the Glory of God's Power and All-sufficiency, who can raise up and restore Man to greater Happiness than ever he had before his Fall, when Devils and Sin had done their worst.

6. The like might be said of the Holiness, Patience, and Faithfulness of God, &c.

Moreover, this Undertaking adds to the Glory of Christ Jesus, who is the Mediator himself; God had hereby a design to greaten the Name of his Son, the second Per∣son of the Trinity, in our Nature.

1. In that he is constituted (by undertaking in this honourable Office) King, Priest, and Prophet.* 77.24

2. In respect of that great Power which is given to him, to make Peace between God and Man; to have the Keys to open and shut; and to give eternal Life to as many as he pleaseth, or are given by the Father to him.

3. Nay, his Glory shines forth herein to such a degree, that 'tis the Duty of all Men to honour the Son, as they honour the Father.

4. Christ hath hereby the Honour of accomplishing the whole Affair, being Author and Finisher of our Faith and Salvation.

Secondly; In respect of Man, there was great need of such a Mediator.

1. God would not treat with Sinners upon any other Terms. There is no Know∣ledg of God which is saving, nor Union with him, without a Reconciliation. You that were sometimes afar off, are made nigh by the Blood of Christ.* 77.25 Neither knoweth any Man the Father, save the Son, and he to whomsoever the Son will reveal him.

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?* 77.26 Nor Eter∣nal Life: Such as are without Christ, and without God, must die (that is, be damned) in their Sins.

X. Christ was every way qualified and fitted for this Work. He was not only wise, but the Wisdom of God;* 77.27 much for Justice, but yet inclined to Mercy, and Pity to the Poor. And then again, how was he fitted by his being God? 'Tis from the Worth and Excellency of his Person,* 77.28 that the Price comes to be satis∣factory. 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 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 Man;* 77.29 For without shedding of Blood there is no Remission. He must be 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,* 77.30 and we from him who is the Son, receive it with the Adoption of Sons, and thereby be sure of the eternal Inheritance.

3. He must be God and Man in one Person: A Mediator is not a Mediator of one, but God is one. And by this Means he is fitly qualified for his Office.* 77.31 He must be a Person at an equal distance from, and drawing near and allied to both Parties; having Interest in, and participating of the Nature of each. Hence it is thought that he is called our Dayes-man, (or Kinsman) that lays his hands on both.* 77.32 — Having access unto them; knowing what will stand with the Honour of the one, and be for the Relief and Profit of the other.

XI. Christ is faithful both to God and Man, greatly for the Honour of the one, and as much for the Comfort and Sal∣vation of the other. He is said to be faithful to him that appointed him. And in respect of Man he is called,* 77.33 a faithful High-Priest.

XII. Jesus Christ met with much Trouble in the Days of his Flesh, in managing our Business as Mediator, from the Devil and wicked Men. He found the World very averse to accept of Terms of Peace; and not only so,* 77.34 but they offered violence to him, and grie∣vously abused him.

XIII. Jesus Christ was meek,* 77.35 and lowly in Heart; 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,* 77.36 but hid our Faces as it were from him. He was oppressed, he was afflicted, yet he opened not his Mouth.* 77.37 He patiently waits upon poor Sinners.

XIV. Jesus Christ, as he was potent, so he was of a very couragious and un∣daunted Spirit: He shall not fail,* 77.38 nor be discouraged, till he hath set Judgment in the Earth.

XV. Jesus Christ was a pacifying Medi∣ator; for instead of a personal Satisfaction from the Sinner, God accepts of his Medi∣ation: He was made Sin for us,* 77.39 who knew no Sin, that we might be made the Righteous∣ness of God in him. Instead of an inhe∣rent Righteousness,* 77.40 God accepts of a Righteousness imputed; and accepts of Sincerity instead of a perfect keeping the whole Law; and through his Medi∣ation obtains pardon for human Frailties.

XVI. Jesus Christ, our Mediator, hath a Time set him, to finish his Mediatorial Kingdom and Office,* 77.41 which will cease at the end of the World, when all the Elect are gathered in.

XVII. Jesus Christ, our Mediator, uses most weighty and powerful Arguments, such as in the Word of God set forth the Excellency of his Person, the Precious∣ness of his Blood; the Oath, Covenant, and Promises of God; the miserable Condition of Man, &c.

XVIII. Jesus Christ, when he is re∣jected,* 77.42 after his long Patience and For∣bearance, will leave all offending and impenitent Sinners to the Severity of the Law and Wrath of God.

XIX. Jesus Christ is ordained sole Judg, by the Father, of the Quick and the Dead, and will in due time make a righteous Decision between God and Sin∣ners, and pass that dismal definitive Sen∣tence on such as accept not of those Terms of Peace that he offers to them. God judges no Man,* 77.43 but hath committed all Judgment to the Son. He hath given him Authority to execute Judgment also, because he is the Son of Man.* 77.44

XX. Jesus Christ, after he hath finish∣ed his Work of Mediation, at the end of the World, will yield up his Office unto the Father, and cease to be Mediator any more. And when all things shall be sub∣dued unto him,* 77.45 then shall the Son also him∣self be subject unto him, that put all things under him, that God may be All in All.

XXI. Jesus Christ, after the last Judg∣ment, and definitive Sentence is past, will leave no Relief for Sinners; then will that Text be fulfilled, which says, Let him that is filthy be filthy still.* 77.46

Inferences.

1. SEE what the abominable Nature of Sin is; 'tis that which made the Breach betwixt God and Man,* 77.47 and filled the Heart with Enmity against the Majesty of Heaven.

2. From hence also we may admire the Love of God, in sending such a blessed Mediator to make Peace for us.* 77.48

3. This also shews the Firmness and Stability of the Covenant of Grace. Christ keeps and conserves Peace betwixt the Covenant-Parties,* 77.49 being the Mediator thereof; the Inheritance is from hence sure to all such as are called.

4. It shews the woful State of such as reject this Mediator,* 77.50 and will not accept of those gracious Terms of Peace he offers to them: They must submit to him,* 77.51 and take Salvation as 'tis offered by the Father through him, or perish.

5. Let us take heed we own no other to be our Mediator, as Christ is our Mediator. Ministers may pray for us, and one Saint may mediate and intercede to God for another; but none have power to make Peace,* 77.52 or to give to God a Ransom for his Brother: There is but one Mediator be∣twixt God and Man. 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 receive him as King, Priest, and Prophet.

Christ a Surety.

Heb. 7.22.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

By so much was Jesus made a Surety of a better Testament, (or Covenant.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Surety, is one that undertakes for another, wherein he is defective really, or in Reputation; in Latin, Sponsor,* 77.53 Fide∣jussor.

1. Whether it be derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prope, nigh; or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, spondeo, promitto, to engage or promise, it imports the Nearness of the Surety and Debtor, — Christ being made near to us. All good Authors, whether Jurists or Humanists, thus understand it: Sponsor propriè est,* 77.54 qui pro alio satisfactionem spondet: That is, A Surety is properly one that engages to make satisfaction for another. The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gnarab, is a Root of as large, or larger Signification, than any in that Language, as Mercer says: Non est Radix apud Hebraeos, quae tam latè pateat.

1. This answers to the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Surety. — Its primary Signification is miscuit, commiscuit, he hath mix'd or mingled, Prov. 14.10. Psal. 106.35.

2. But by a * 77.55 Metaphor it is put for side-jussit, spospondit, sidem inter∣posuit; that is, he hath engaged or past his Promise and Truth for another, Jer. 30.21. so becomes his Surety, as Gen. 43.9. In this Sence we take Christ to be a Surety, and therefore will run the Parallel under that No∣tion; for tho he is really and properly a Surety, yet the original Notation of the Hebrew, which the Greeks translated by the Word in the Text,

being not so, it leaves no ground for Cavil, if this be reputed a Metaphor; for so Mr. Liegh in Crit. Sac. calls it.

3. The Word signifies to give Pledges, Isa. 36.8. 2 King. 18.23.

4. Sometimes to strike hands, for so the Sureties were engaged, as Prov. 22.26. rendred by the Septuagint by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a Surety.

Surety.

I. SUretiship supposes or imports two or more Parties in a way of Commerce or Trade one with another.

II. A Surety either engages for one or both Parties covenanting: This (tho rarely) is done among Men; for one sometimes engages to see the Terms and Conditions of the Cove∣nant kept on both sides; as one that becomes the Warranty of a mutual Contract.

III. A Surety engageth before or after the Obligation of the princi∣pal Debtor.

IV. A Surety is one that under∣takes for another, whose Credit is not good, or whose Faithfulness or Ability touching Performances be∣comes suspected.

V. The Introduction of a Surety in any case, is to give Stability and Security in case of Bonds, Cove∣nants, &c. for it is never done but upon a supposition of Defect on some account or other.

VI. Suretiship imports Obliga∣tion for another, and is rank'd by Lawyers among Contracts: Fide∣jussor non fit nisi per Stipulationem. Be not Surety for Debts, &c.

VII. A Surety does not only un∣dertake for Debtors, but sometimes also engages for Criminals.

VIII. A Surety, if the Party he engages for be not able to satisfy, or give full Compensation to the Cre∣ditor, pays the Debt himself; for in the sence of Law he is one with the principal.

IX. Suretiship imports the Obli∣gation to be voluntary, for the Law forces none to be bound for another.

X. Suretiship imports great Love and Pity to the Debtor, which in∣clines the Sponsor (tho without hopes of Repayment) to become his Security, rather than see him ruined.

Parallel.

I. GOD and Mankind are concern'd in a way of spiritual Commerce and Correspondence one with another. God gave many Talents,* 79.1 many choice Blessings, Privileges, Opportunities, &c. to Man, to trade with and improve in a spiritual way, to the Glory of his Creator.

II. Christ, our spiritual Surety, (as he is Mediator) undertakes on God's part to the Creature:* 79.2 All the Promises of God in him are Yea, and in him Amen, unto the Glory of God, &c. He undertakes on the Creature's part to God:* 79.3 — I have prayed for thee, that thy Faith fail not.

III. Christ's Suretiship 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 Man's Obligation.

IV. Christ (being a fit Person) un∣dertook not only to be a Mediator be∣twixt God and Man,* 79.4 but also to be the Surety of the Covenant on Man's part, upon consideration of his Impotency or Inability to perform the Conditions of the first Covenant since the Fall, and to bear the Punishment for the Breach of it; for Man having once failed, and become Bankrupt, God will neither treat nor trade with him more, without a Mediator, and such a Surety as Christ. Because they con∣tinued not in my Covenant, I regarded them not, saith the Lord. See Dr. Owen on Heb. 7.22. p. 225.

V. The Stability of the new Cove∣nant depends upon the Suretiship of Christ, and 'tis secured to Believers there∣by. For the first Adam (in whose hands the whole Estate and Riches of Mankind were trusted) ran out of all; and there∣fore God established another Covenant,* 79.5 and constituted Christ (as a responsible Security, of known Fidelity, and mighty to perform) to be the Surety thereof, that so it might be a firm and sure Covenant be∣tween Him and Man.

VI. Christ by becoming Surety, stands engaged to the Father to satisfy in the behalf of Man, so far as God sees it ne∣cessary, or comports with his Wisdom, and the Perfections of his holy Attributes; That he might be just,* 79.6 and the Justifier of him that believeth in Jesus.

VII. Those that Christ, the Surety of the Covenant, undertook to make Peace for, were not only spiritual * 79.7 Debtors, but Criminals also, such as deserved Death, dead in Law, and under the Sentence thereof spiritually dead, being under the deprivation of the Light of God's Countenance.

VIII. Christ seeing how unable we were to make Satisfaction according to the Demands of Law, made a full Com∣pensation, and laid down a valuable Price, satisfactory to Law and Justice; for he bore the Punishment due to us for our Sins. First, he endured Death, and the Curse of the Law; he died, and was made a Curse for us. Secondly, he bore or sustained the Wrath of God, being under a deprivation of the Light of his Countenance;* 79.8 the Favour of God was for a time suspended and withdrawn from him: My God, my God, why hast thou forsaken me? He was made Sin for us, that knew no Sin, &c.* 79.9 God hath laid on him the Iniquity of us all.

IX. Tho Christ was appointed by the Father to be the Surety of the Covenant, yet all that he did was his own voluntary Act: I lay down my Life freely,* 79.10 no Man taketh it from me, &c.

X. The Love and Grace of our Lord Jesus Christ was such,* 79.11 that tho he was rich, yet for our sakes he became poor, that we through his Poverty might be made rich. I. live (says the Apostle) by the Faith of the Son of God, who loved me, and gave himself for me.

Surety.

I. A Surety among Men is not of the Creditor's, but of the Debtor's procurement.

II. Sureties and Debtors amongst Men enter into the same Bond, and the Debtor is look'd upon to be the principal Bondsman.

III. Among Men, when the Sure∣ty makes a full Compensation for Debts, the Party indebted cannot be said to receive a Release or Dis∣charge in a way of Grace and Favour, but only in a way of Justice.

IV. Among Men usually the Surety's Bond is for Debts, contract∣ed at or before the Surety's Bond is given in, and for a particular Sum, or Sums, specified.

V. A Surety sometimes repents his coming into Bonds, and 'tis a great Trouble and Perplexity to him, and seeks ways to be released. My Son,* 80.1 if thou be a Surety for thy Friend, if thou hast stricken hands with a Stranger, thou art ensnared with the Words of thy Mouth, &c.

VI. A Surety many times undoes himself by being bound for other Men; he engages for more than he is able to pay, and is thereby cast into Prison, and never capable to deliver himself out.

Disparity.

I. THe Surety of the Covenant was of God's procurement, (who is Man's offended Creditor, or rather Cre∣ator.) God chose, called, and anointed Christ to this Office; tho 'tis true, he was as ready to accept of it, as the Father was to assign it him. In this the infinite Grace and Mercy of God was manifest to Man∣kind; for among Men, the Creditor is not concerned to seek out a Security from the Debtor: But should a Creditor do so, all must confess, 'tis in his Choice to propound when, how, and upon what Terms the Debtor should be discharged; and it would be thought very reasonable, (especially if he hath wronged or abused the good Name of his Creditor) that before he be acquitted, he should be brought upon his Knees, and humbly confess his Fault, and beg Forgiveness, in regard, tho a Compensation was made (according to the Demands of Law and Justice for the Debt) yet the Surety being of the Creditor's own procurement, and indeed his own Son, who having vast Riches and Abilities, (and likewise equal Love with the Father to the poor Debtor, knowing the Law was such, that Satisfaction must of necessity be made) offered freely to lay down the Price or full Sum. Even so God and Christ, in making of this Covenant in behalf of Sinners, agreed (that upon Christ's laying down his Life as a satisfactory Price) when, and upon what Conditions, we should be

discharged of the Guilt of Sin, which binds us over to eternal Wrath: And these Conditions are expressed in the Word of God, viz. Faith and Humiliation; for 'tis certain that no Man is actually acquitted before he believes, and takes hold of the Sa∣tisfaction purchased by Christ, applying his Merits, and the Virtue of his Blood, unto his own Soul, by the help of the Spirit, which Christ (the Surety) hath promised to give to all sincere Ones, that he might thereby make his Death effectual to them, and so compleat his Work and Office of Suretiship.

II. Christ engaged as our Surety with∣out us. Our Bonds and Obligations sig∣nify nothing, by reason of our utter Ina∣bility; Christ hath therefore changed our Name, and in the room and place of it put his own, so that Death and the Curse fall upon him:* 81.1 He was wounded for our Transgressions. He looked, and there was none to help; therefore, his own Arm brought Salvation.

III. Christ, the Surety of the Covenant of Grace, makes full Compensation for Sin, and yet the Sinner receives his Re∣lease in a way of Grace; which may be thus demonstrated: First, God, as was said, and not the Sinner, found or provi∣ded the Surety, which his own Sovereign Grace and Goodness moved him to, be∣ing wholly at his own choice whether he would save Man or no, having cause enough to cast him off for his Disobedience, as he did the Angels that sinned: So that whatever Relief or Discharge Sinners receive, it is of Grace, being wholly the Contrivance of the Creditor, to find out the way which best comported (in his Wisdom) to the satisfying of Law and Justice, in be∣half of the Criminal; had the Debtor found the Surety, as 'tis among Men, the Case had been otherwise. Secondly; The Suretiship of Christ holds forth abundant Grace, yea, the greatest demonstration of the Love and Goodness of God to Sinners, in that he was pleased to dispence with his own Law, as to the rigorous exaction of it from Sinners, and to take satisfaction from another, which he might have ex∣acted from them. Thirdly; That he might bring about Redemption and Pardon for Man, he parted with his own dear Son, who laid down his Life, to atone, and make Reconciliation between him and Sinners. Fourthly; In that the Blessing and Benefit of Christ'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 acknowledg our Offences, and accept of a Pardon through Christ's Mediation, and own him to be our Prince and Saviour. Fifthly; In that he, as our Surety, gives to us a broken Heart, and renews a right Spirit in us; gives us the Grace of Believing, whereby we come to have an Interest in him, through the Atonement made by his Blood; from whence it appears, 'tis not our Faith, nor our Acceptance of Christ and the Gospel, that makes his Satisfaction so to God, tho it is hereby made effectual unto us.

The Sum of all is this, that Christ did not die only nostro bono, for our Good and Profit, as Socinians affirm; but in our Stead and Rome; for where one is said to die for another, 'tis always thus taken. Moreover, where 'tis said, Christ bore our Sins, &c. 'tis to be understood of the Punishment due to them; for in all places of the Old Testament, where 'tis said, Thou shalt, or, they shall bear their own Sins, 'tis meant of the Punishment of them. So that if we would be pardoned, we must accept it as God is pleased to offer it to us, tho a compleat Satisfaction be made for Sin, in our Nature, to the Father. And shall we dislike that way of Forgiveness, that God is so much pleased with, wherein he doth not only magnify his own Free-Grace and Goodness, but his own Justice and Holiness also?

IV. Christ became Security for his Peo∣ples Debts, before ever they were con∣tracted, or they themselves born; yea, he was bound to satisfy for all the Debts (of such who do believe in him) that at any time of their Lives should be con∣tracted; that is to say,* 81.2 he bore not only the Punishment due to them for Sins com∣mitted before their Calling and Conversion, but all their Iniquities afterwards, through human Frailties committed; tho 'tis not alledged, they were discharged before com∣mitted, nor before true Repentance 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,* 81.3 to give Repentance to Israel, and Remission of Sins.

V. Christ never repented his Surety∣ship; instead of its being a Trouble to his Mind, he delighted in it. I have a Baptism to be baptized with, and how am I straitned till it be accomplished?* 81.4 I delight to do thy Will, O my God. He knew the Payment of all would fall upon him, and yet he shrinks not from it.* 81.5 I lay down my Life freely.

VI. Christ, tho he suffered hard things for his People, in becoming their Surety, yet was not undone, or brought to utter Beggary thereby; for tho for a time he became poor to make us rich, yet by suf∣fering Death he was crowned with Glory and Honour; his Abasement was for his Exaltation; he expended not all his Riches in satisfying for our Sins: Tho he was cast into Prison, (viz. brought to the Grave) yet he quickly delivered himself out, by the Powerfulness of the Godhead which dwelt bodily in him.

Inferences.

1. FRom hence we may perceive what a miserable Condition Mankind had involv'd themselves in by reason of Sin, utterly impoverish'd, and brought to Beggary, Debtors to God's Justice for the Breach of the Law, owing ten thousand Talents, and not a Farthing to pay;* 81.6 and had been cast into the eternal Prison of Darkness, had not Jesus stept in and become our Surety.

2. What Grace and unspeakable Favour is here! How much hath God out-done Mortals! He sought out a Surety to satisfy for our Sins, who were not only ill-natured Debtors, but cursed and most guilty Rebels, who deserved nothing but Death, and Chains of Darkness. Tho he doth not pardon us without a Price, yet rather than we should be without Remissi∣on, his own Son shall be the Ransom.

3. Moreover, we may admire the great Mystery of our Redemption! Let Men take heed how they contemn any part of the Depths of God, because they seem to overtop and outdo their depraved Reason.

4. Here are Tidings of great Joy to broken and undone Sinners. There is a way open for free Commerce and Trading with God again: Tho he did not regard us whilst we 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 with Christ our Surety.

5. Let Saints hold up their drooping Heads and Hearts, their Debts are paid:* 81.7 The Lord hath laid on him the Iniquity of us all. There is now no Condemnation to them that are in Christ Jesus.

6. Why should any think the Conditions of the Gospel are hard, or Christ's Commands grievous? What you cannot do, Christ hath under∣taken to help you in,* 81.8 and see done by you. He hath wrought all our Works in us. My God shall supply all your Wants. — My Grace is sufficient for thee.

7. Moreover, let us consider what Benefits do accrue to Believers, by virtue of Christ's Suretiship.

First; By this means we are delivered from the hands of Justice, and Curse of the Law, and Wrath of God: Christ hath redeemed us from the Curse,* 81.9 being made a Curse for us.

Secondly; We owe our Covenant-Relation, first, unto God's Grace; and secondly, to Jesus, our blessed Surety and Mediator's undertaking: I have manifested thy Name to the Men which thou gavest me,* 81.10 &c.

Thirdly; This is the Ground of the Saints Support against the Power of Sin,* 81.11 and indwelling Corruption: Thanks be to God, through our Lord Jesus Christ, &c.

* 81.12Fourthly; From hence we may groundedly expect Succour in Temp∣tations: I have prayed for thee. He hath undertook for thee, who is mighty to save, and who will bruise Satan under your Feet shortly.

8. How are we obliged to God our Father, and to the Lord Jesus Christ, for the Work of our Redemption? O let us love God, and love Christ, and live to their Praise, whilst on Earth.

* 81.139. This also may embolden the Godly to draw near to God; they have a Surety, or one that hath undertaken for them. 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. Wo, wo to them that have not Christ their Surety; what will Sinners do without a Saviour? If ye believe not that I am he, ye shall die in your Sins.* 81.14

Lastly; For Trial. Have you Christ for your Surety? examine your selves by these Marks following.

1. Did you ever see the Need of Christ's Suretiship? Or do you adventure to come to God for more Goods in your own Name: In this take heed, for your Credit is gone.

2. Hath Christ taken you (as a Door) off the old Hinges? Have you seen your Want and Beggary, and from hence chosen Christ for your Sure∣ty? 'Tis only the broken Man that seeks to his Friend for Security.

3. Is the Law written in your Hearts? have you that new Spirit put within you?* 81.15 are you changed Ones? I will put my Fear in their Hearts, &c. Do you love the Word of God because of the Purity of it? Would you be holy as well as happy?

4. Do you lay the Stress of your Salvation upon Jesus Christ? Is he the Foundation of your Faith and Hope? Have you fled to him for Refuge?

5. Is Christ a Pearl of great Price to you? To them that believe he is precious. If Sin be in thy Sight the greatest of Evils, and that which thou loathest above all things; and Christ the rarest Jewel in thy Esteem, whom thou preferrest before thy chiefest Joy; then Peace be unto thee: Christ is thy Surety.

For Caution. O let none, from the consideration of this glorious Grace shining forth in this great and wonderful Mystery, take encourage∣ment to run further into Debt; if any should so do, let them know, that there is nothing can be a greater Evidence against them, that they have no Part nor Lot in this Matter.

Christ a Bridegroom.

Mat. 25.6.

Behold, the Bridegroom cometh, go you out to meet him.

John 3.29.

He that hath the Bride, is the Bridegroom; but the Friend of the Bridegroom, which standeth and heareth him, rejoyceth greatly because of the Bridegroom's Voice: This my Joy therefore is fulfilled.

THis Metaphor of a Bridegroom, as it is exceeding useful, so it is as comfortable and pleasant a Metaphor as most we meet with in the holy Scriptures.

A Bridegroom presupposes two things: First, a Person in a single capacity; and as so considered, he is a Suitor. Secondly, a Person in a married Estate; and as so considered, he is a Head or Husband. In both these respects Christ may be considered, and is held forth in the Word of God. He first acts as a Lover or Suitor, to engage the Love and Af∣fections of Sinners to himself; and then joins himself in a glorious, mysti∣cal Marriage-Relation with them, and accordingly acts towards the Sons of Men: Of which take this following Parallel.

Metaphor.

I. A Man that intends or is dis∣posed to marry, is not con∣tented (or thinketh it not con∣venient) to abide in a single Con∣dition, how happy soever he is otherwise, in the enjoyment of all outward good things in his Father's House.

II. An obedient and wise Son takes advice, and consults with his Father, being fully resolved to change his Condition, and enter into a Contract of Love, and Mar∣riage-Union; and then fixes upon a particular Object.

III. When a Man hath fixed up∣on an Object that he intends to espouse unto himself, he contrives the way and method of his Pro∣ceeding, in making known his Mind, and to bring about his Design; and many times will chuse to send Mes∣sengers, to treat with the Person about the Business, and discover his Affection, before he goes himself in Person.

IV. After this, a Lover usually (his Heart being enflamed with Love and ardent Affection to the Person, tho she be in another Coun∣try, very far off) takes a Journey, resolving to give her a Visit; and in order thereunto he suits himself in a fit Garb and Cloathing, that so he might every way render himself a Person acceptable, and meet, likely, and capable of winning and enjoy∣ing of her.

V. If the Person or Suitor be a Prince, and known, commonly at his Arrival he is much congratulated and welcomed, by the Nobility, and Persons of Honour.

VI. A Lover, when he goes to visit a Person he intends to espouse unto himself, usually sends his Friend, or takes him along with him, to signify, not only what and who he is, but also his Intention and Purpose in coming.

VII. A Man propounds Questions to the Person he loves, to discover whether she be preingaged to any

other; and if he perceives she is en∣tangled through great Folly, and in danger to be utterly undone thereby, he strives to undeceive her, and save her from Ruin.

VIII. A Lover makes Offers of Love unto the Person he has fixed his Eye upon, and uses divers Ar∣guments, to persuade her to yield or consent unto his Request.

IX. A true Lover respects his in∣tended Bride, more than Wealth, Beauty, &c. 'Tis not the Portion, but the Person his Eye is principally set upon.

X. Such a Person sues hard, uses weighty Arguments to prevail, and will not quickly take a Denial.

XI. A faithful Suitor waits long, and hath much Patience, before he

will desist or give over his Suit, and yet thinks nothing too much that he suffers or does endure for her sake; as appears concerning Jacob, who served seven Years for Rachel: And they seemed unto him but a few days;* 82.1 for the Love he had to her.

XII. One that intends to make a Person his Bride, and only Consort, expresses great Love; his Love is sometimes much more than he can well express; 'tis very strong, as strong as Death; many Waters can∣not quench it, nor can the Floods drown it. There is an unsatisfied Desire in the Person, until the Ob∣ject beloved be enjoyed.

XIII. Such an one is greatly con∣cerned and grieved at the Unkind∣nesses of his Friend, and ungrateful Repulses, and many times from hence doth withdraw himself, and carry it as a Stranger.

XIV. A Suitor nevertheless (such is the Nature of his Affection) knows not how to give her up; he therefore sends Letters, thereby further expressing the Ardency of his Desire, and how loth he is to take his final Farewel.

XV. Moreover, besides all this, he sends faithful Messengers to her, as Spokesmen, to answer her Ob∣jections, that so (if it be possible) he might bring her at last to a com∣pliance; who use also many Argu∣ments in order thereunto. This

Abraham's Servant acted,* 82.2 when he went to take a Wife for Isaac.

XVI. A Suitor also sends Love-Tokens to the Person he intends to make his Bride: Isaac sent unto Rebekah,* 82.3 Ear-rings, and Bracelets of Gold.

XVII. A Lover cannot endure Corrivals, nor permit that another should have a part, or an equal share in the Affection of the Object beloved.

XVIII. Some Lovers have fought great Battels, and met with great Opposition from Enemies, for the sake of those Persons they have set their Hearts upon.

XIX. A Man will not make a Contract of Marriage with one that is engaged to another Person; she must be free from all others, if he espouse her to himself.

XX. When a Suitor hath obtained the Love and full Consent of the Person beloved, (and being satisfied upon all accounts, respecting such things as we have hinted) signifies in the next place his Resolution to betroth or marry her unto himself; and that it might be orderly and le∣gally done, she is given to him.

XXI. The Espousal-Day being come, and consummated, there is great Joy in the Family, amongst the Servants and others, to see this happy Conjunction.

XXII. A Bridegroom usually, es∣pecially if he be a Prince or noble Person, settles a Jointure or Dower upon his Bride, entitles her to such or such a Place, City, Land, or Inheritance.

XXIII. A Bridegroom leaves his Bride a while (after he hath espou∣sed her) in her own Country, and in her Father's House, doth not im∣mediatly carry her home to his own Habitation.

XXIV. A Bridegroom rejoyceth over his Bride, and much delighteth in her.* 82.4

XXV. The Bridegroom dischar∣ges the Bride from many Debts and Dangers, by means of this Marriage-Contract, and Conjugal Knot: He now stands liable to those Actions and Arrests, which otherwise, had she abode in a single State, would have come upon her own Head.

XXVI. A Bridegroom, if he be a Prince, or noble Person, raises his Bride to great Honour; She is called by his Name, has the Atten∣dance of his Servants, and lies in his Bosom.

XXVII. A Bridegroom supplies the Wants of his Bride; 'tis his part, and great concernment, to provide all things needful for his Wife that he has espoused.

XXVIII. A Bridegroom sympa∣thizes with his Spouse, and helps to bear her Burthens; is greatly trou∣bled when she is afflicted, and can∣not endure any should affront, mis∣use, or wrong her.

XXIX. A Bridegroom requires Obedience. The Man hath, and ought to have, preeminence over the Woman; he is her Head, and she is commanded to be in sub∣jection.

XXX. A Bridegroom reproves his Bride for the Faults that he sees in her, from that great Love he bears to her.

XXXI. A Bridegroom neverthe∣less hides and forgives many Infirmi∣ties

that he sees in his Spouse, and will not lay open her Weakness, nor expose her to Reproach, as Joseph thought to have dealt with Mary.

XXXII. A Bridegroom advises and instructs his Spouse, in all things wherein she stands in need of it from him.

XXXIII. A Bridegroom is greatly pleased with the good Behaviour of his Bride, takes much delight in her Company, leading her into pleasant Places, to lovely Fields, and Springs of Water, for her Solace and Re∣freshment.

Parallel.

I. JEsus Christ, notwithstanding all the Glory he had with the Father,* 83.1 be∣ing the Joy and Delight of his Heart, and cloathed with all his Excellencies and Perfections, dwelling in the fruition of eternal Bliss, yet thought upon a Spouse, and judged it meet to enter into a Marriage-Relation.

II. Jesus Christ took counsel with the Father about that glorious Design of Love and good Will he bore to Mankind; and hence he is said to be delivered by the deter∣minate Counsel and Fore-knowledg of God.* 83.2 It was no less than the great result of the Blessed Trinity, that the Lord Jesus, the second Person, should espouse Sinners to himself: I proceeded, saith he,* 83.3 and came from God; neither came I of my self, but he sent me. He fixed not his Choice on the fallen Angels, but on the Off-spring of fallen Man, who were given unto him by the Father.

III. Jesus Christ having fixed his Eye upon lost and perishing Man, agreed with the Father upon the way and method of Proceeding, what he must do and become, in order to the accomplishment of this glorious Enterprize: And accordingly the Father was pleased, out of his abun∣dant Grace, in a fit season, to make known his eternal Counsel, and proposed Jesus Christ, the Seed of the Woman, to the Sinner, as an Object of Love; and not only so, but also before he came him∣self, he sent his Messengers, the Prophets, rising up early, and sending them, to offer Terms of Love and Friendship,* 83.4 and re∣veal his Purpose to them.

IV. Jesus Christ after this, such was the greatness of his Love, and strength of his Affection, resolved to take a Jour∣ney to give poor Sinners a most gracious Visit; the Journey he took was long, as far as it is from Heaven to Earth. And that he might accomplish his blessed Pur∣pose, he fits himself with a Garb accor∣dingly, laying aside his heavenly Robes, he cloathed himself with our Flesh, or did assume Man's Nature, that so he might every way become a meet Object for the Sinner, and likely to come and enjoy him at last.

V. When the Lord Jesus came into the World, the Angels of God, who had knowledg of him, in an heavenly way of Congratulation, magnified the Most High: And suddenly there was with the Angel a Multitude of the Heavenly Host,* 83.5 praising God, and saying, Glory to God in the Highest, and on Earth, Peace, good Will to Men. But how ungratefully was he welcomed and entertained by the Generality of Man∣kind, for whose sake he came into the World?

VI. The Lord Jesus, when he came into this World, to espouse poor Sinners in a spiritual way, sent John Baptist to prepare the Way before him, and make ready a People for him, who bore witness of his Majesty, and declared the Excellency of his Person, as also his gracious Intention: He that cometh after me is mightier than I,* 83.6 whose Shooes I am not worthy to bear, (in another place unloose) He shall baptize you with the Holy Ghost, and with Fire. Ye your selves bear witness, that I said, I am not the Christ, but I am sent before him.* 83.7 He that hath the Bride is the Bridegroom; but the Friend of the Bridegroom, which standeth and beareth him, rejoyceth greatly because of the Bridegroom's Voice: This my Joy therefore is fulfilled.

VII. Jesus Christ propounds Questions in his Word to poor Sinners, thereby to discover how it is with their Souls,

shewing the Danger of being in love with Sin, or to rely upon their own Righ∣teousness, or to have their Affections inordinately set upon the things of this World; he strives to undeceive them. Why do you not understand my Speech? — He that committeth Sin, is the Servant of Sin, saith he. Ʋnless a Man deny himself, and take up his Cross, he cannot be my Disciple. He that loveth Father or Mother more than me, is not worthy of me, &c. Ʋnless ye believe that I am he, ye shall die in your Sins.* 83.8 Jesus answered, and said unto them, Suppose ye that those Galileans were Sinners above all the Galileans, because thy suffered such things? I tell you nay, except ye repent, ye shall all likewise perish.

VIII. Jesus Christ offers his Love unto Sinners, shewing how willing he is to embrace them in the Arms of his Mercy. He commends his Favour and good Will to Sinners many ways: First, by 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 shedding of his Blood. Fourthly, he commends his Love by the continual Motions of his Spirit upon our Hearts, and by those inward Checks of Con∣science, besides those blessed Offers and Tenders of Grace, which dropp'd from his gracious Lips: If any Man thirst, let him come unto me and drink. Look unto me,* 83.9 and be saved, all ye Ends of the Earth. Come to me, all ye that are weary and heavy-laden, and I will give you Rest. Behold, I stand at the Door, and knock; if any Man hear my Voice, and open the Door, I will come in unto him, and sup with him, and he with me.

IX. Jesus Christ loves poor Sinners, not for any thing he sees in them, not for Beauty, Riches, &c. For naturally Man∣kind hath nothing that may render them any way desirable in Christ's eye; he might see enough in them to loath them, but nothing to love them.

X. Jesus Christ sues hard, is very im∣portunate, uses many powerful and weighty Arguments to prevail with Sin∣ners to accept of the Terms of Grace, and join in an holy Contract of Love with him. 1. One is taken from the Dig∣nity of his Person, being the Root and Off-spring of David; David's Lord, as well as David's Son. I (saith he) and my Father are one. 2. From that early Love and good Will he bore to them: When there were no Depths, was I brought forth:— When he gave the Sea his Decree, — Then was I by him, as one brought up with him,* 83.10 and I was daily his Delight, rejoycing always before him: Rejoycing in the habitable Parts of the Earth, and my Delights were with the Sons of Men. And in another place, I have loved thee with an everlasting Love, therefore with Loving-kindness have I drawn thee.* 83.11 3. From the In∣tention or Purpose of his coming so long a Journey; I am come that ye might have Life, — Not to call the Righteous, but Sinners to Repentance: — Come to seek and to save that which was lost. 4. His great Abasement and Condescension. 5. From his Suf∣fering: I lay down my Life for my Sheep. Can there be a greater Argument than this? 6. He argues with Sinners from the Consideration of their own Misery, and that absolute Necessity there is of closing with him, and the blessed Effects of it: He that believeth on the Son, hath everlasting Life; and he that believeth not the Son,* 83.12 shall not see Life, but the Wrath of God abideth on him.

XI. Jesus Christ waits long, and hath much Patience, before he doth desist his Suit, and leave Sinners to perish in their

Iniquities. How long did infinite Patience wait upon the old World? was it not one hundred and twenty Years? and forty Years upon Israel in the Wilderness: I have (saith he) spread out my hands all the day unto a rebellious People.* 83.13 But if he prevails at last, he thinks nothing too much that he has suffered for Sinners. He waits at the Door of his Spouse, until his Head is wet with Dew, and his Locks with the Drops of the Night;* 83.14 yet does he not think all too much.

XII. Jesus Christ doth express and manifest great Love to Sinners, which he intends to take into Covenant-Relation with himself. His Love, like Nilus, over∣flows all Banks and Bounds; his Grace is without Limits, beyond the Love of Jonathan to David. What doth the Gospel shew or express more plainly, than the Strength of Christ's Love to Sinners? Christ express'd such Love that never any other had, in laying down his Life for his Enemies, for such that were Rebels to him and his Father. There is Depth, Heighth, Length,* 83.15 and Breadth in it, it passeth Knowledg.

XIII. Jesus Christ is greatly troubled at the ungrateful Repulses he meets with from Sinners; which appears, 1. By his being grieved: He was grieved because of the Hardness of their Hearts. When he drew near to Jerusalem, he wept over it, percei∣ving how basely they had slighted and re∣jected him. 2. By condoling and bewailing their miserable State and Obstinacy: Israel will have none of me. O Jerusalem, Jerusalem,* 83.16 how often would I have gathered thy Chil∣dren together, as a Hen gathereth her Chickens under her Wings? and ye would not. 3. By hiding of his Face, and bringing Afflictions upon them: I will go and return to my place, till they acknowledg their Offences, and seek my Face:* 83.17 In their Afflictions they will seek me early.

XIV. Jesus Christ, notwithstanding all the Unkindnesses of Sinners, hath af∣forded them his Word, wherein is ex∣pressed his good Will and Desire to them; nay, and more than this, sends many a kind Message to them by the sweet Moti∣ons of his Spirit, to awaken their Con∣sciences, before he leaves them finally: Thus he strove with the old World.* 83.18

XV. Jesus Christ sends his faithful Mi∣nisters, who are as Spokesmen for their Master:* 83.19 I have (saith Paul) espoused you to one Husband, that I may present you as a chast Virgin to Christ. I have espoused you; the meaning is, I have been em∣ployed as an Instrument sent and com∣missionated by the Lord Jesus to do it. Many Arguments they use to bring poor

Sinners to accept of the Offers of Grace, and receive Jesus Christ; as, 1. They, like Abraham's Servant, set forth the Greatness and Riches of their Master:* 83.20 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 hath he given all that he hath. God is very great, all things in Heaven and Earth are his, the Cattel upon a thousand Hills; and saith the Servant of God▪ he hath given unto Christ all that he hath: All things are delivered unto me of my Father. Christ is very rich, the Heir of all things.* 83.21 2. They set not out only the Greatness and Riches of Christ, but his excellent Beauty also: Thou art fairer than the Children of Men. 3. The Power of Christ. 4. His Wisdom. 5. His Love and rich Bounty. 6. They set before Sinners, what the Promises are if they receive him, and what Glory they shall be raised to. 7. The Wofulness of their present State, and what it will be in the end, if they do refuse him: Knowing therefore the Terror of the Lord, we persuade Men.* 83.22

XVI. Jesus Christ sends tokens of his gracious Love to all such that he intends to marry, and betroth unto himself for ever; he gives them a Cabinet of costly Jewels, the Graces of the Spirit, to adorn them:* 83.23 They shall be an Ornament of Grace unto thy Head, and Chains about thy Neck. Grace is like a Box of precious Ointment, whose odoriferous Smell perfumes the Hearts and Lives of Believers.

XVII. Jesus Christ cannot endure that the Heart of-a Professor should be divi∣ded, or that a Man or Woman should have one Heart for Sin, and another for him; he must have the whole Heart, or he will have none of it:* 83.24 Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, &c. Conscience may be for Christ and his Ways, and the Judgment may be much enlightned, when the Will may be opposite, and the Affections set chiefly upon Sin, and the Vanities of this World: Their Heart is divided, now shall they be found faulty.

XVIII. Jesus Christ met with greater Opposition, and fought more sore and fearful Battels than ever any did, for the Sinner's sake; as witness his Conflict with Satan, that strong Man armed,* 83.25 with Sin and Wrath, and last of all with Death it self; over all which Enemies he glori∣ously triumphed, and got a perfect Conquest.

XIX. Jesus Christ will not take into Covenant, or make a Contract of Divine Love or Grace, with a Person that is not dead to the Law. We must see the Insufficiency of that, and of our own Righteousness, and have no confidence in the Flesh, if we would win Christ.* 83.26 Where∣fore, my Brethren, ye also are become dead to the Law,* 83.27 — that ye should be married to another, even to him that is raised from the Dead, that we should bring forth Fruit unto God.

XX. When Jesus Christ, by his Word and holy Spirit, hath brought over all the Faculties of the Soul unto himself, finding the Person dead to Sin, Self, and to this World, and all things being re∣moved which obstructed this happy Con∣tract; he then proceeds, and takes the Soul into Union with Himself: But, ac∣cording to that holy Order and Decree of God, no Soul is espoused by Christ, but such as is given to him by the Father: All that the Father hath given me,* 83.28 shall come unto me.

XXI. No sooner is a Sinner converted by Faith, united or espoused to Jesus Christ, but there is great Joy amongst the Angels of God in Heaven, and amongst the Saints of God on Earth:* 83.29 Likewise I say unto you, there is Joy in Heaven, in the presence of the Angels of God, over one Sinner that repenteth. And so in the case of the Prodigal, at his return: The Father said to his Servants, Bring forth the best Robe,* 83.30 and put it upon him, and put a Ring on his hand, — And bring hither the fatted Calf, and kill it; and let us eat and drink, and be merry. — And they began to be merry.

XXII. Jesus Christ settles upon each Soul he espouses, a very great Inheritance; he makes over a Jointure of an in∣estimable value, a Kingdom of Glory, a Crown that fadeth not away, even ever∣lasting Blessedness.

XXIII. Jesus Christ leaves his Church, and each believing Soul (whom he takes into Union with himself) in this World for a while, and doth not immediatly take them to himself, or carry them to Heaven, his own Habitation.

XXIV. Jesus Christ delighteth greatly in his Church, and in every sincere Mem∣ber thereof; hence Zion is called Hephzi∣bah:* 83.31 And as the Bridegroom rejoyceth over the Bride, so shall thy God rejoyce over thee.

XXV. Jesus Christ discharges his Saints and People from all those Debts that bind over to eternal Wrath. Sinners were miserably indebted to the Law and Justice, owed ten thousand Talents, but had not a Farthing to pay; liable every day to Arrests, and to be sent to the dark Shades of eternal Night, or Prison of utter Darkness, under the Wrath of the incensed Majesty, having whole Moun∣tains of Sin and Guilt lying upon them, running every day into new Scores, adding Sin to Sin, one heavy Debt upon another. O how great is the Guilt of sinful Man! and how unable to satisfy Divine Justice! How then shall these Debts be paid, all these Sins expiated, and the Guilt taken away? Justice calls for full Payment; it's Language is, Pay, or perish: yet we cannot make the least Reparation, nor right God for the Wrong we have done him, by offending the Eyes of his Glory. But

now by a Marriage-Covenant with Jesus Christ, all is at once discharged, and the Sinner acquitted; there being Riches and Worth enough in him, who hath fully satis∣fied the Demands of Law and Justice; and by Union with him the Sinner comes to be interested into all. He was made Sin for us, who knew no Sin,* 83.32 that we might be made the Righteousness of God in him. The Lord hath laid on him the Iniquities of us all. O how happy is that Soul that is espoused to Jesus Christ!

XXVI. Jesus Christ confers great Honour on those that are espoused to him. The Church is called a Queen; and how comes that to pass, but by means of this Contract and Marriage with Christ: Ʋpon the right hand stands the Queen,* 83.33 with Gold of Ophir. Believers are called by Christ's Name, have the Attendance of his Ser∣vants, the holy Angels: The Angels of the Lord encamp round about them that fear him.* 83.34 He hath given his Angels charge concerning thee. Saints lie in the Bosom of Christ's Love and Mercy.

XXVII. Jesus Christ supplies all the Wants, and makes blessed Provision for his Saints: They that fear the Lord shall not lack any good thing.* 83.35 Whether it be Grace or Peace, either Food or Physick they want, they shall have it from him; all is in Christ: In him all Fulness dwells;* 83.36 and in him, so as to be let out and com∣municated to his Saints.

XXVIII. Jesus Christ sympathizes with his Saints: In all their Afflictions, 'tis said,* 83.37 he was afflicted. And in another place, 'tis said,* 83.38 His Soul was grieved for the Misery of Israel. He himself hath suf∣fered: Being tempted, he is able to succour them that are tempted.* 83.39 We have not an High-Priest that cannot be touched with the feeling of our Infirmities.* 83.40 He that toucheth you, toucheth the Apple of mine Eye. Cast thy Burthen upon the Lord, and he shall sustain thee.

XXIX. Jesus Christ requires Obedience of his Church, and of every Member thereof; hence Paul saith,* 83.41 The Church is subject unto Christ. The Lord Jesus is exalted above all Principalities and Power, Might and Dominion, and every Name that is named, not only in this World, but also in that which is to come; and is given particularly to be Head over all things to the Church.* 83.42 Call ye me Lord, saith Christ, and do not the things that I say?

XXX. Jesus Christ reproves his Saints for their Evils and Transgressions, out of his great Love. As many as I love, I re∣buke and chasten.* 83.43

XXXI. Jesus Christ covers the Weak∣nesses and Infirmities of his People. He

covers our Sins,* 83.44 doth not upbraid us with our Faults, but forgives our Iniquities, and remembers our Sins no more. Tho his Saints have many Spots and Blemishes, yet he through his great Grace overlooks them all, and will not expose them to Reproach, here nor hereafter, for them.

XXII. Jesus Christ gives Counsel and Instruction to his People:* 83.45 I counsel thee, &c. What heavenly Instruction hath he left in his Word, of which we stand in need at all times?

XXXIII. Jesus Christ is greatly pleased with his People, when they walk as be∣cometh the Gospel. Do good, and com∣municate; for with such Service the Lord is well-pleased. To distribute to the Mini∣sters of Christ,* 83.46 is said to be a Sacrifice ac∣ceptable, and well-pleasing to God. Children, obey your Parents in all things; for this is well-pleasing unto the Lord. Come, my Be∣loved, let us go forth into the Fields, let us lodge in the Villages:* 83.47 — Let us see if the Vine flourish, whether the tender Grape appear, and the Pomegranates bud forth: There will I give thee my Loves. He leads me beside the still Waters.* 83.48

Metaphor.

I. A Great and mighty Prince will not set his heart upon, nor court a Leper, a Creature blind, deformed, full of running Sores, and old Ulcers, from the Crown of the Head, to the Soal of the Foot.

II. Much less will a King leave his Crown and Kingdom, and deny himself of all his Glory, become poor and contemptible, not having so much as a small Cottage to dwell in, nor Money in his Pocket; nay, be exposed to as great Miseries as ever any Mortal was; and all for the Sake and Love he bore to such a wretched Creature, and loathsom Leper, blind and deformed, a meer Vagabond, and contemptible Beg∣gar; and yet a Creature that was his Enemy, a notorious Rebel, and Hater of him.

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 can't confer Beauty, nor more comely Features; if she be hard-favoured, deformed, and ugly, so she must remain.

V. Some are not very constant in their Love; they cool in their Af∣fection, and love not always alike, nor to the end.

VI. A Princely Bridegroom pro∣vides not the Wedding-Garments for his Bride, he is not at the charge of adorning her; the Bride doth procure her own Attire, her Robes, Rings, and costly Ornaments.

VII. Other Bridegrooms die, and leave their Wives and dear Consorts Widows, and their Children Fa∣therless.

Disparity.

I. THe Lord Jesus set his Heart upon the Sinner, when cast out to the loathing of his Person, in his Blood, like a new-born Infant. Every Sinner is a Leper in a spiritual sence, defiled all over, wounded, full of Ulcers and stinking Putrefaction, as loathsom as a filthy Se∣pulchre; every Faculty of the Soul un∣clean, and the Members of the Body polluted. Hence 'tis said,* 85.1 We have no soundness from the Crown of the Head, to the Soal of the Foot. Yet when the Sinner was in this Condition, that was the Time of Christ's Love.

II. Jesus Christ left his Kingdom, and all that Glory he had with the Father, which was infinite and unconceivable, shining forth in all the Excellency and Perfections of the Heavenly Majesty, with the Attendance of all the Angels of Light, those glorious Seraphins and Cherubins, who bowed down to worship at his Royal Feet; yet he left all this, and became poor, and a Man of Sorrows,* 85.2 exposing himself to greater Pain and Misery, than any Mortals are capable to endure; and all this for the sake of poor, polluted, and deformed Mankind, who were Enemies to him by wicked Works.* 85.3

III. Jesus Christ did all to raise us to Honour. There could be no Addition to his Glory and Happiness; 'twas our In∣terest and Advantage he sought, in all he passed through, and endured.

IV. Jesus Christ finds Sinners very ugly and deformed, in Head and Heart, in Face and Feature; but he transmits or confers his glorious Beauty unto them. Hence the Churches Beauty is said to be perfect,* 85.4 through that Comeliness the Lord hath put upon her. He makes the Soul that was polluted, clean; that was de∣formed, very beautiful and amiable to look upon.

V. Jesus Christ is unchangeable in his Love:* 85.5 I have loved thee with an Everlasting Love, therefore with Loving-kindness have I drawn thee. He will rest in his Love: Having loved his own that were in the World,* 85.6 he loved them unto the end.

VI. Jesus Christ is at all the Charge of cloathing and adorning the Church, and every sincere Believer and Member thereof.

VII. Jesus Christ never dies; he was dead, but dies no more:* 85.7 He ever liveth to make Intercession for us. He will never leave Zion a Widow, nor her Children Orphans. I will not leave you comfortless.

Inferences.

I. WE may infer from hence, how infinitely Sinners are obliged and beholden unto God, in providing such a great and good Match for them. Did ever any King manifest such Kindness to vile and wicked Traytors, as to send his own Son to die for them, that they might be interested in all the Blessings of his Court and Kingdom? God propounds Christ to us as a Spouse and Bridegroom.

II. Moreover, how infinitely are we obliged to Jesus Christ, for bearing such good-will unto us, to pass by the fallen Angels, and fix his Eye upon poor fallen Man; to come into the World, and expose himself to all those base Affronts, Shame, Sorrow, and Death it self, that he might accomplish this glorious Design of Love and Marriage-Union with us!

III. It shews what great Folly, and horrid Ingratitude, those Sinners are guilty of, that slight and contemn this Offer. Which may lead you to consider:

1. What is your State without Christ? If you have not Christ, what have you? No Life, no Light, no Pardon, no Peace, no God, no Glory. You are without all true Good, if you are without God and Christ. Sine summo bono, nihil bonum.

(1.) Is it not Folly to prefer Bondage to Sin and Satan, before a Marriage-State with Jesus Christ? rather be the Devil's Slave and Vassal, than Jesus Christ's dearest Consort?

(2.) Is it not great Folly to refuse such an Offer, that will make you happy for ever, if embraced, and when there is no other way of being happy? If this Offer be rejected, thou art undone, and must be damned.

(3.) Is it not great Folly to value the Lusts of the Flesh, and Pleasures of this World, above Christ? to value the greatest Evil above the chiefest Good?

2. 'Tis great Ingratitude. Hath Christ done all this, and wilt thou slight him at last? Shall he come to thy Door, and wilt thou shut him out? Is there no room for him in the Inn? shall he lie in the Stable? Shall Satan command the Heart, and Christ only have the Lip?

(1.) Is it not great Ingratitude to pour such contempt upon Christ? Do not they that refuse him, and slight the Offers of his Grace, derogate from him? Do not such vilify his Person? Do you not say in your Hearts,* 85.8 There is no Beauty in him, Form, nor Comeliness?

(2.) Do you not pour contempt upon his Undertaking, and undervalue his Blood and Suffering? We read of some that tread under foot the Blood of the Son of God,* 85.9 and judg it to be a thing of no worth nor ex∣cellency; and what dost thou less, who dost not believe in him, 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 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 other Kings are his Subjects; he is King of Heaven, Earth, Hell.

2. Great in Power: He has led captive the King of Darkness, has spoi∣led the Principalities of Sin, that so long tyrannized over Thousands, yea, Millions of Thousands; has overcome Death, the King of Terrors, that none of the Mighty could ever encounter with.

3. He is the amiablest Object in the World, his Beauty far exceeds the Beauty of the Luminaries, much fairer than the Children of Men.

4. He is rich, unsearchable in Riches. What wouldst thou have, or canst thou desire, but 'tis in him?

Wouldst thou know the ready way to be espoused unto him? Then,

1. First of all, break off that Affinity thou holdest with Sin, and get thy Heart 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 enlightned in the Mysteries of Grace and Glory, that come by Jesus Christ.

5. Hearken to the Motions of thy own Conscience; for Conscience is employed, when throughly awakened, and rightly informed, as a Spokes∣man 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 chuse Christ singly, a naked Christ. Christ is able every way to make thee happy, and fully answer all thy Desires; take heed there∣fore of going after other Lovers, give not his Headship and Sovereignty away.

IV. This shews what a happy State the Godly are in. Can the Soul be poor, that has such a Friend and Husband as Christ is? If David concluded he should not want,* 85.10 because the Lord was his Shepherd; be sure thou shalt not, because Christ is thy Husband: The Bridegroom takes more care, and is more tender of his Bride, than any Shepherd of his Sheep or Lambs.

V. This speaks great Terror to the Wicked, that oppress and misuse God's People, and make a Spoil of his Church. What will they do, when the Bridegroom rises up to plead the Cause of his Darling? He will not spare his Arrows, but tread them down in his Fury.

Lastly; Be prepared, you that are Virgins; the Bridegroom is coming, the Midnight-Cry will soon be heard; get your Lamps trimmed, and Oil in your Vessels.

An EPITHALAMY on the Soul's Marriage with CHRIST.

By E. D.

THe Match is made, and Crouds of Angels come, Prepar'd to sing an Epithal'mium. Diffusive Sparkles of Seraphick Fire, Exalt the Musick of the raptur'd Quire: An universal Chorus loudly votes, To grace this Wedding with their shrillest Notes. Hail Glorious Prince!* 85.11 The universal Air Eccho's Hosannahs to the Illustrious Pair. Let no Parenthesis of Clouds obscure This blessed Day, but still as bright endure As now: Let Mortals in sweet Consort sing Anthems to Thee in an eternal Spring. December's Frost, the scorching Heat of June, Shall no more put thy Singers out of Tune. Hail Glorious Prince, whose unexampled Love Brought thee from those bright Royalties above, To court thy Spouse: Tho no Magnifick Dress Did set thee forth, thy Glory's nev'r the less. Tho thou wert treated with perverse Disdain, Myriads of Angels waited on thy Train.* 85.12 Shepherds inspir'd, thy joyful Welcome sing; Star-guided Sophies their Oblations bring.* 85.13 O bless'd Espousals, that our Freedom bought! O happy Match, that our Redemption wrought! Hail Glorious Spouse! for ever blest in Him, That crowns thy Brows with Heaven's Diadem. Amazing Change! unparallel'd in Story! A Slave advanc'd to everlasting Glory! A Virgin, fettered in the Bonds of Sin, Ʋnbound, espous'd, made glorious all within! From base Estate, beyond a Queen in Honour! A peerless Beauty now bestow'd upon Her! Since Words are narrow, and Conception's weak T' express my Joy, in Extasies I'le speak: Entranc'd in sacred Raptures, I'le rejoyce; Rather than fail, to melt into a Voice, Where Cherubs Hallelujahs do rebound, I'le (Eccho like) reverberate a Sound. For Heaven's shrill Quire, and Earth do joyn in one, To quaver out this * 85.14 Epithalmion.

Christ the express Image of the Father.

Heb. 1.3.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the Character of of his Substance: We translate it, The express Image of his Person.

THe Term [Character] is a Metaphor taken from the Image, Figure, or Impression of a Seal, representing the Proto-type, or first Pat∣tern, in every thing. The Word is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (cha∣rattein) which signifies to ingrave; the Father having (as it were) most indelibly engraven his whole Essence and Majesty upon this his Eternal Son, and drawn his own Effigies upon him from everlasting, being his substantial Image and exact Representation. Which Explication fairly agrees with this Mystery, leading our Mind to such Discoveries, as will stir us up to desire the gracious participation of its Fruit and Efficacy: For it opens the Secret of eternal Generation, and the Love of the Hea∣venly Father. A Seal is more highly valued, and more closely kept, than other things. See Isa. 42.1. Mat. 3.17. & 17.3. John 3.35. & 17.24. Through an Union with this blessed Image, the lost Image of God is re∣stored in Believers; now inchoatively, or with respect to Beginning; after Death, consummatively, or with respect to Perfection. Col. 3.10. 1 Pet. 1.4. not by Essential Transmutation, but by a Mystical Ʋnion.

Metaphor.

I. AN Image is the Likeness of, or doth represent and ex∣press the Person whose it is.

II. An express Image represents a Person unto others.

III. An express Image represents a Person unto us, whom we many times cannot see personally, because absent, and at a great Distance from us.

IV. An Image, and the Person it represents, are not the same.

V. An express Image brings him, who is held forth or represented by it, into our Minds, whereby we call to remembrance what manner of Person he is, and thereby contem∣plate upon his Beauty, and excellent Accomplishments, which before pro∣bably might be forgot.

VI. An express Image, if it re∣presents some noble or renowned Person, one that hath an endeared Love and Affection to him or her to whom it is sent, their great and only Benefactor, or a dear Re∣lation, is exceedingly prized and valued by the Receiver.

VII. An express Image of a Per∣son is curiously drawn, and is a most rare and admirable Piece of Work∣manship; it is viewed and com∣mended by all skilful and discerning Persons in that Art.

Parallel.

I. CHrist is the Likeness of the Father,* 87.1 the true Form, Figure, Character, or Representation of him. This Simili∣tude (saith a Reverend Divine) relates to the Persons of the Godhead;* 87.2 'tis bor∣rowed from the Impression of a Signet: The Son in himself is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 87.3 in the likeness of God.

II. Christ is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Image of God, representing him unto Men; he manifesteth God unto us. He is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Image of the Invisible God,* 87.4 because partaking 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,* 87.5 and ex∣pressed to us.

III. Christ represents God the Father to Believers, in his true Form, Character, or Likeness, whom we see not as he is in himself, nor can see, he dwelling in inac∣cessible Light, at an infinite distance of Divine Nature, and manner of Being, from our Apprehensions and Conceptions. No Man hath seen God at any time;* 87.6 the only be∣gotten Son, which is in the Bosom of the Father, he hath declared him.

IV. Christ, respecting his Essence, is the same God with the Father; but the Subsistences or Persons of the Father and Son are different, and so not the same.

V. Christ being the express Image of the Father,* 87.7 brings into our Minds what kind or manner of God the Almighty is; his Excellencies, and glorious Perfections, are hereby presented as it were to our view: By which means we are taken up into holy Meditations and Contemplati∣ons of him, whom by reason of Sin, we had forgotten, and lost the true know∣ledg of.

VI. Christ being the express Image of God the Father, who is the blessed and only Potentate, and the glorious King of Heaven and Earth, who hath dear and tender Love to us his poor Creatures, who is our Friend, Husband, Father, graci∣ous and chief Benefactor, causes all true Believers greatly to prize, love, and esteem the Lord Jesus, not only for his own sake, but for the sake of him whom he doth resemble and represent.

VII. Christ, God-Man in one Person, or God manifested in the Flesh,* 87.8 the glorious Representation of the Father to Sinners, is the Admiration of Saints and Angels; 'tis a great Mystery, and comprehends the Depths of God: That the Glory of God should shine forth in the Nature of Man, is, and will be the Wonder of both Worlds; tis judg'd by all the Godly, to be the Master-piece of Divine Wisdom.

Metaphor.

I. AMong Men, the Substance of a Thing hath the precedency, or is before the Sign or Image of it; the Person, and then the Picture or Emblem of it.

II. An Image, Figure, or Cha∣racter among Men, cannot fully and perfectly, in every thing, express or represent the Person 'tis made for; it differs in Matter, Life, and Mo∣tion, &c.

III. 'Tis gross Idolatry to wor∣ship Images, or the Likeness of any Thing in Heaven above, or the Earth beneath.

IV. Other Images are soon marr'd, and pass away.

Disparity.

I. THat which is said of Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being, or existing and subsisting in the Form of God, that is, being so essentially; for there is no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Form in the Deity,* 89.1 but what is essential unto it: This Christ was absolutely, antecedently to his Incar∣nation, the whole Nature of God being in him, and consequently he being in the Son of God.

II. Christ is a lively, perfect, and com∣pleat Image, Character, and Represen∣tation of all the glorious Attributes, Ex∣cellencies and Perfections of the Father; the Fulness of the Godhead dwelling bodily in him. Were it not so,* 89.2 he could not gloriously represent unto us the Person of the Father; nor could we, by contem∣plation of him, be led to an Acquaintance with the Person of the Father.

1. The Father is from Everlasting; so is the Son.

2. The Father is a perfect 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.

6. All things were made for the Father; so all things were made for the Son.

7. The Father is to be worshipped; so is the Son.

8. The Father knows all things, and searches the Heart; so doth the Son.

9. The Father is in the Son; so is the Son in the Father: The Father is in me,* 89.3 and I in him. The Father being thus in the Son, and the Son in the Father, all the glorious Properties of the one shine forth in the other. The Order and Oeconomy of the Blessed Trinity in Subsistence and Operation, requires,* 89.4 that the Manifestation and Communication of the Father to us be through the Son.

10. All other Perfections of the Father shine forth in Christ; 'tis he that makes them manifest to us, according to that of the Apostle: For God,* 89.5 who commanded the Light to shine out of Darkness, hath shined in our Hearts, to give the Light of the Know∣ledg of the Glory of God in the Face of Jesus Christ. The Wisdom of the Father is great and infinite many ways; but wherein doth it shine more gloriously, than in the Son's working about our Redemption, in reconciling Justice and Mercy, in punishing Sin, and pardoning 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.* 89.6

11. The Father is still of Goodness and Love to Man; this appears in his making of him Supreme 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 Traitor) to the Honour and Dignity of a Son, and to accomplish this, to give his only begotten Son to die in his stead?* 89.7 He made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him. Christ hath redeemed us from the Curse of the Law, being made a Curse for us. There was much Favour and Love in the Blessings and Privileges of Creation; but in Redemption Mercy is magnified 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 fallen Angels, and by executing his Severity upon our first Parents, and by destroying Sodom and Gomorrah, and the Cities about them, and in several other respects: Yet how much more abundantly doth his Holiness and Justice shine forth in the Son, the Image of the Father, when he came forth to redeem Man∣kind? in that he made his Soul an Offering for Sin,* 89.8 God letting out his Wrath upon him, sparing him not, when he stood in the place of the Sinner: For the Transgressions of my People was he stricken. As Mr. Burroughs observes, there is nothing sets out God's Justice, Holiness, and infinite Hatred of Sin, like this, &c. Our Nature is united to the Divine Nature of God, that so by that mystical Union, Grace and Ho∣liness might be communicated in a glorious manner unto us.

13. The Power and Condescension of God is wonderful, many ways demonstrated, but nothing like what it is in Christ, in taking our Nature into Personal Union with himself; That the Son of God should become Man! the Ancient of Days become a Child! He that made the World, born of a Woman! When Satan had done his worst, that he might destroy Man, Man is by the Power of God advanced to greater Glory and Happiness than he had before he fell.

14. Moreover, I might speak of the Patience, Forbearance, and Faithfulness of God; all which, and many more of the glorious Attributes of the Father, shine forth most lively in Jesus Christ. Besides, the Persons or Subsistences of the Blessed Trinity are 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, Mat. 28.19, 20.

Fifthly; In their distinct Offices, Operations, and Workings.

Lastly; The Will of God, and his holy Laws and Institutions, are only made known by the Son.

III. Christ, who is the Image of God, ought to be adored and worshipped by Men and Angels: And when he brings in the First-begotten into the World, he saith,* 89.9 And let all the Angels of God worship him.

IV. Christ, the Image of God, abides for ever; Time, nay, Eternity, will not alter or change him, nor marr his Beauty.

Inferences.

1. WE may from hence perceive the wonderful Love, Goodness, and Condescension of God Almighty to Mankind, who see∣ing how unable we are to understand, comprehend, conceive, or take in the knowledg of Himself, (who is so infinite and inaccessible in his Being, Glory, and Majesty) is pleased to stoop so low, as to afford us a Figure, Image, and lively Representation of Himself, that so we might not frame false Ideas of God, or entertain any vain or unworthy Apprehensions of him in our Minds.

2. This also abundantly demonstrates, how exceeding 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 tho 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 come to have some Acquaintance with him, as Creator, which might encourage them to fear and love Him, and make Him their last End; yet all Ex∣pressions of God, besides this of Christ Jesus, are partial, short, and in∣sufficient to discover all that is necessary to be known, that we may live to him here, and enjoy him hereafter.

4. It may caution all Men, to take heed they do not imagine to come to the true Knowledg of God any other way but by the Lord Jesus: For no Man knoweth the Father but the Son,* 89.10 and he to whom the Son will reveal him. 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 delight themselves in Jesus Christ. Brethren, study the Knowledg 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 your selves in; look to Jesus; much 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.

6. Prize Christ, value him above all things in this World; can you 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 Knowledg of him; 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 they be drowned: the best of Men know but in part.

Christ a Physician.

Mat. 9.12.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. They that are whole need not a Physician, but they that are sick.

THe same is repeated, Mark 2.17. with which you may compare Isa. 61.1. in which places 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 Diseases of the Body; see also Luke 5.31. We read, Job 13.4. of Physicians of no value: Such indeed are all to whom Application for Re∣medy is made, besides this Heavenly Physician, who never fails to cure such as receive his Medicaments. In what respects Christ is termed a Phy∣sician, is to be seen in the following Parallel.

Metaphor.

I. A Physician is a Person skilful in Distempers of the Body, knows the Nature of Diseases.

II. A Physician is one that knows the Nature of Simples, and other Ingredients that are good for Cure; studies the Nature of Herbs, Plants, Minerals, &c.

III. A Physician is one that is au∣thorized or licensed. They are first tried, and approved, and commissi∣oned, before they are admitted to practise Physick, because many pre∣tend to it that have no Skill, but are meer cheating Quacks and Mounte∣banks, that kill more than they cure.

IV. A Physician ought to shew and produce his Authority or Li∣cence to practise Physick, to such as have Power to require it, that so it may be the better known, whe∣ther he be what he says or not, there being many counterfeit Physicians.

V. A Physician ought to know the Name and Nature of that par∣ticular Disease under which his Patient laboureth; he that know∣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.

VII. It behoveth a Physician to know the Constitution of his Patient; thereby he finds out what Diseases the Patient is most subject and incident to.

VIII. A Physician ought to know what Diseases are Chronical or Habi∣tual, 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 Accomplish∣ment: for if he be one that hath not seen the Effect of his Medicines in his own Body, nor in others, 'tis 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.

XI. A Physician prescribes proper Medicines for every Disease; he

does not apply Medicines that are hurtful and noxious, such as ra∣ther kill than cure, that instead of having virtue in them to cure, are of a poysonous nature, or have no virtue at all.

XII. A Physician doth not only know what Medicines are good for his Patient, but also takes care to apply them at a right Time; if those things that are proper for the Disease be not rightly and wisely applied, the Effects are lost. A Man may do as much hurt by giving a good Me∣dicine, as by giving an ill one. Hence it is vulgarly said, That that which is one Man's Help, is another Man's Death; one Man's Meat is another Man's Poyson.

XIII. A Physician is very diligent and careful of his Patient he hath in Cure, looks with a quick Eye, tries the Pulse, and gives great charge to all that attend upon him.

XIV. A Physician rectifies Dis∣orders, and Inequality of Humors.

XV. A Physician searches Wounds to the bottom, to prevent inward Festering, Corruption, or proud Flesh, that may spoil the Cure.

XVI. A Physician, in desperate cases, when a Member is corrupted, and comes to a Gangreen, so that the Body is in danger, prescribes ways to cut it off.

XVII. A Physician deals very tenderly in binding up the Wounds of his Patient; tho he hath a Lion's Heart, when he hath to do with some in dangerous cases, yet he hath a Lady's Hand, when he comes to others.

XVIII. A Physician gives Anti∣dotes to preserve from Distempers, and save from Infection.

XIX. A Physician prescribes Rules to Men and Women to preserve Health, as to Meat, Drink, Sleep, Exercise, &c.

XX. A Physician, when he finds his Patient's Spirits ready to faint, swoon, and die away, gives him of his choice and high-prepared Spirits.

XXI. A Physician greatly rejoy∣ces, to see his Medicines take their desired Effect, and work an effectual Cure on his Patient.

XXII. A Physician often visits his Patient.

XXIII. It behoveth a Physician to be faithful to his Patient, to let him know how it is with him, whe∣ther better or worse; if Death is like to ensue, he lets him know it, that he may prepare for it.

Parallel.

I. JEsus Christ is very skilful in Distem∣pers of the Soul and Body too; he knows what the Nature of every Sin is, (which is the Disease and Sickness of the Soul.)

II. 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.* 91.1

III. Christ, the spiritual Physician, is authorized and appointed to this Work. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the Poor:* 91.2 He hath sent me to preach Deli∣verance to the Captives, and recovering of Sight to the Blind, to set at liberty them that are bruised. 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 ca∣pable to undertake the Care and Cure of Souls.

IV. Christ, when he was asked about his Commission, or by what Authority he did those things, shewed 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, I re∣ceive not Testimony from Man,* 91.3 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 the Father hath sent me. By which means he

made it appear that he was no Deceiver. And indeed, whoever they be that take upon them to bring in new Ways and Means to cure Souls, if they cannot confirm their Doctrines by such Mediums that no Deceiver can pretend unto, they are meer Cheats and Impostors.

V. Christ knows the inward Parts, knows every Sin and Disease of the Soul, knows whether it be the Distemper of the stony Heart, or the Tympany of Pride, or Unbelief (that Consumption of the Soul) or whatever Plague or Disease doth afflict thee.

VI. Jesus Christ doth not only know every Distemper of each Man and Wo∣man, but also the Cause of it, the first Rise from whence it springs; what Dis∣eases are Epidemical, and what not; whe∣ther the Cause arises from within, from that inward and universal Depravity, the original Cause indeed of all spiritual Sick∣ness; or whether the present Grief arises more immediatly from an infectious Air, Persons, or distempered Companions, the Ruine 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.

VII. Christ knows the Inclinations of every Soul,* 91.4 what Sin or Sins do most easily beset them, or they are chiefly subject unto, whether it be Pride, or Passion, or the in∣ordinate Love of the Creature, or whatever else.

VIII. Christ knows all the habitual Diseases of the Soul, such Distempers as are inveterate, stubborn, contumacious from those common Weaknesses and Infirmities of Christians, which the best of Men may be overtaken with.

IX. Christ is well experienced; no Physician so ancient, or hath had 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 be∣ginning 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 after the Cure follows.

XI. Jesus Christ knows what is proper for every Disease of the Soul, and applies such Medicines 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 Par∣dons, or Dispensations from Rome, to a bare Reformation from a notorious and scan∣dalous Life, or an external Profession of Religion, Prayer, hearing the Word, Alms-Deeds, &c. to trust to, or rely upon for Salvation: But contrary-wise,* 91.5 to Faith in his own Blood, to Repentance and Remission, through the Atonement and Merits of his Sacrifice on the Cross.

XII. Christ makes a right Application of Truth, as well as he applies that which is good and proper in it self; he does not preach the Terrors of the Law, the Se∣verity and Justice of God, to a poor bro∣ken Soul, that lies languishing and trem∣bling, that has the Pillars of his Comfort shaken with the breakings of Divine Wrath; for such an one he does not pre∣scribe Corrosives, but Cordials,* 91.6 and Sup∣ports from the Mercy of God; He pours the Oil of Gladness into his Wounds, and gives him the Wine of Consolation. On the other hand, when a Soul is stub∣born, swell'd in Pride, impenitent, pre∣sumptuous, contemning Advice and godly Counsel, &c. yet say, They shall have Peace, tho they add Drunkenness to Thirst;* 91.7 to apply Pardon, and the glad Tidings of Salvation, (saith Mr. Caryl) to such a Soul, may be its hardening and undoing. Tho Mercy may be tendered to the Ungodly, for God justifies such; yet says, not to a Man that perseveres in his Ungodliness,* 91.8 that he will justify or pardon him; but contrary-wise says, he will not pardon them, but condemn and destroy them. The worst of Sinners may be saved, but God will not save them in their Sins. 'Tis dangerous to daub with untempered Mortar,* 91.9 to pronounce Peace where there is no Peace.

XIII. Christ is very diligent and care∣ful of poor Sinners that he undertakes, tries their Hearts and Reins,* 91.10 hath Eagles Eyes; his Eyes are never off them; gives charge to his Servants,* 91.11 Ministers of the Gospel, to look carefully after them, that they want nothing; that every Direction be followed, and wholsom Diet provi∣ded.

XIV. Christ rectifies disorderly Af∣fections, and other Faculties of the Soul. When Pride or Worldliness would pre∣dominate, he checks those Evils by his Word, Spirit, or by Affliction, a sharper way of Cure; and endeavours to ballance the Soul with an Equality of every Grace,* 91.12 that there may be Love as well as Faith, and that Patience might have its perfect Work.

XV. Jesus Christ cures none slightly that he undertakes, but searches to the quick, breaks the very Heart to pieces, and lays it open, with applying Causticks and Corrosives, viz. Afflictions, &c. cor∣roding Medicines, and then effectually cures it: They were prick'd in their Heart.* 91.13

XVI. Jesus Christ prescribes a way to his Church,* 91.14 to cut off a corrupt or rotten Member, when no other means will pre∣serve it.

XVII. Christ carries it gently and very tenderly, when he hath to do with some poor broken-hearted Sinners.* 91.15 The brui∣sed Reed shall he not break: Come unto me,* 91.16 all ye that labour, and are heavy-laden, and I will give you rest.

XVIII. Christ uses many Sovereign An∣tidotes and Preservatives to deliver from the Infection of Sin, his Word, Promi∣ses, Threatnings, &c.* 91.17 Thy Word have I hid in my Heart, that I might not sin against thee.

XIX. Jesus Christ hath prescribed Gol∣den Rules to Saints, how they may pre∣serve their Souls in a healthful condition, to avoid Surfeiting, all Excess,* 91.18 and im∣moderate Use of this World; to keep good Company, and to keep a good Diet; to live under an able and powerful Mi∣nistry, and to be frequent in the exercise of Religious Duties, Prayer, Meditation, reading God's Word, and Christian Conference, &c.

XX. Christ, when he finds the Soul of a Believer under Affliction, Losses, Temptation, Persecution, &c. begins to faint, and his Spirit low, he gives more of his holy Spirit; the Spirit of Faith is the choicest Spirit in this case in the World; 'twill not only revive and quicken a dying and doubting Christian,* 91.19 but will raise to Life such as are dead in Sins and Tres∣passes: I had fainted unless I believed.

XXI. Christ rejoyces greatly when he sees his Word take place upon the Heart of Sinners, and when Afflictions, like powerful Potions, cleanse the Soul from all those noxious Humors, that bring Sickness and manifold Distempers on the Soul, and that his Patient is effectually cured.

XXII. Christ often visits his poor Pa∣tients that stand in need of his Help.

XXIII. Christ is very faithful to poor Sinners, he lets them know the worst of their Estate, that Death is like to ensue, if they repent and believe not. Ʋnless ye repent, ye shall all likewise perish.* 91.20 And un∣less you believe that I am he, ye shall die in your Sins.

Metaphor.

I. THe most learned Physician in the World may be deceived in his Judgment about the Cause and Nature of a Distemper, and so miss of the Cure.

II. Some Physicians, through Ig∣norance or Carelesness, administer very destructive and ill-prepared Medicines, often killing more than they cure.

III. Physicians come not to the Sick, until they are sent for; and tho they come not far, yet expect to be paid for that, besides their Physick.

IV. Physicians are mercenary, do all for hire; some pay for the Phy∣sick ('tis to be feared) much more than 'tis really worth.

V. A Physician will be sure not to expend any of his own Treasure to cure his Patients, will not be wounded himself, to heal others, or part with his own Blood to do it.

VI. Earthly Physicians cannot raise the Living; their Patients dy whilst they are with them, and oft∣times whilst they look on them.

VII. Physicians cannot bless their Physick, know not how to make it effectual to this or that Patient; the whole Success of what they give depends upon another.

VIII. Physicians are not patient under Repulses; they cannot bear to be kept out of door, and slighted by the Sick they come to cure.

IX. Physicians cannot visit many Patients at one and the same time, who live far and remote from each other.

X. Physicians are subject to the like Diseases with their Patients.

XI. The best Medicines other Physicians use, are compounded of earthly and corruptible Ingredients, and lose their Virtue by keeping long.

XII. Physicians attend the Rich chiefly, few of them mind or visit the Poor.

XIII. Physicians provide not Hos∣pitals, nor other Accommodations, as Food, Nurses, and other Atten∣dants, for their Patients, at their own charge.

XIV. A Physician may die him∣self, and leave his Patient uncured.

Disparity.

I. CHrist cannot be mistaken about the Cause and Nature of any spiritual Disease, because he is God, and knoweth all things, yea, the very thoughts of the Heart: There is not a thought in my Heart,* 93.1 nor a word in my Tongue, but thou knowest it altogether.

II. Christ never administred any im∣proper Medicines; all is well and skilfully prepared, that Christ gives forth to his Patients; if the Dose be hard and unplea∣sant to take, yet there is no Aloes, nor one dram of bitter Ingredient in it, more than he sees a necessity of. Neither do any miscarry under his hand; for he wants neither Skill nor Care. So that if a Sinner perishes, 'tis for not coming to him, or not taking his Medicines, and not observing of his Directions. O Israel,* 93.2 thy De∣struction is of thy self.

III. Christ came to us who sent not for him, which made him say, I am sought of them that asked not for me,* 93.3 and found of them that sought me not. The Patients seek not first, come not first to the Phy∣sician, but the Physician to the Patient. I am come to seek and to save that which is lost:* 93.4 and besides he dearly paid all the Charge of his long Journey.

IV. Christ, the spiritual Physician, doth all freely, without Money,* 93.5 and with∣out Price. We never read of his taking a Penny of any of all those he cured in the days of his Flesh, either of Distem∣per of Body or Soul.

V. Christ made himself very poor, and laid out plentifully his Divine Treasure, that he might cure poor Sinners of all their Maladies. He that was rich became poor; and,* 93.6 He was wounded for our Trans∣gressions, he was bruised for our Iniquities; by his Stripes we are healed. We could not live, such was our Disease, unless our Physician died; he therefore poured forth his own Blood,* 93.7 to wash and cleanse our wounded, Sin-sick Souls.

VI. Christ cures not only the Living, but also the Dead; he out-does all other Physicians in this respect; if he speaks the word, Lazarus, come forth.* 93.8 The Dead shall hear the Voice of the Son of God, and they that hear shall live.* 93.9 You hath he quick∣ned, who were dead in Trespasses and Sins.

VII. Christ can make effectual all his Medicines; he can say peremptorily, This Soul, this Sickness I will heal, and it is immediatly done.* 93.10 As the Father quickens them, even so doth the Son quicken whom he will.

VIII. 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 oft-times stands at their Doors, and knocks, waiting till his Head is wet with Dew,* 93.11 and his Locks with the drops of the Night, before he can persuade Sinners to open to him; other Physicians will not do so.

IX. Christ can visit Thousands, yea, Millions of Thousands, if he please, and speak to them all at one and the same moment, tho they live Thousands of Miles asunder.

X. Christ was made like unto us in all other things, but not in this;* 93.12 he was without Sin; tho he bore our Sicknesses,* 93.13 he had none of his own. He was made Sin for us, that knew no Sin, that we might be made the Righteousness of God in him.

XI. The Medicines Christ uses are heavenly;* 93.14 his Word and Spirit abide for ever; they never lose, nor can lose their Virtue, but have the like efficacy they had five thousand years ago.

XII. Christ takes more care of the Poor than of the Rich, he had rather attend upon the Poor; such his Bowels yearn un∣to, and helps out of Pity, as he did the Woman that had the Bloody-Flux twelve years, when all her Money was gone.

XIII. Christ is at all the charge with poor Sinners; he,* 93.15 like the good Samari∣tan, sets the poor Soul on his own Beast, brings him to his own Inn or Hospital, which was his Church, and gives Money to the Host to provide all things necessary for him, with a Promise he would dis∣charge the whole Score at last.

XIV. Christ dies no more, Death hath no more power over him,* 93.16 so that he lives to see every Cure perfected that he takes in hand.

Corollaries.

I. THis shews us the weak and distempered State of Mankind by reason of Sin, that Sin wounds and brings Sickness upon the Soul; eve∣ry Sin is a Disease. But because this is handled under its proper Head, we shall not enlarge upon it here. See Metaphors concerning Sin.

II. Moreover, we may from hence perceive the great Care, Love, and Goodness of God towards miserable and impotent Sinners, that rather than they should die of their Sickness, he would send them his own dear Son to be their Physician.

III. It shews also the great Grace and Condescension of Christ, to un∣dertake the Cure of such miserable Souls at such a dear and chargeable Rate, viz. with his own Blood.

IV. This shews where Help for Sin-sick Souls is to be had, and to whom they should go when they are sensible of their Sickness.

V. The Reason why Men perish in their Sins, we may infer from hence, is,* 93.17 because they come not to Christ, the only Physician of the Soul.

VI. And if Christ be such a Physician as you have heard, be encoura∣ged 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, 'twill procure Death with∣out a speedy Cure.

3. There is no other Physician but Christ, neither is Salvation in any other:* 93.18 For there is no other Name given under Heaven, whereby we can be saved.

4. Christ is a Physician ready upon every Invitation; nay, he comes without sending for,* 93.19 is now knocking at the door.

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 tho thou hast no Money, no Righ∣teousness,* 93.20 nothing to bring or offer to him as a spiritual Present.

7. Christ cures all that come to him, whatsoever the Distemper be, he has an universal Medicine, with which he infallibly cures all Sicknesses, Dis∣eases, and Wounds of the Soul, (save one, viz. the Sin against the Holy-Ghost.) All Sin and Blasphemy against the Father and Son shall be forgiven unto Men. He is able to save to the uttermost all that come to God by him. How many Thousands,* 93.21 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.

I. Take heed you do not delay seeking out for Help. Some, when they are sick, never mind going to a Physician, till Nature is decayed, and the Disease has seized on them in such sort, that 'tis too late, there is no help; so do some Sinners: did not Jerusalem 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; beware of them,* 93.22 they privily bring in damnable Errors, even denying the Lord that bought them, and bring upon themselves swift Destruction. These are like deceitful Quacks, and Impostors, that design to make Merchan∣dize of you. Remember, their Medicines are poysonous and de∣structive.

III. Value not Womens 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,* 93.23 many a strong Man hath been cast down by her: Her way is the way to Hell, tending down to the Chambers of Death.

IV. Take heed you rob not Christ of the Honour which is due to him as a Physician; which may be done two ways:

1. When we attribute the Cure to our own Industry, to Skill and Power of our own, or to Duties, &c.

2. When we attribute our Help and Cure to Instruments, to Mini∣sters, &c.

V. If thou art made whole by Christ, take heed of a Relapse. Sin no more, saith Christ, lest a worse thing come upon thee.

But for Comfort: If by the power of Temptation thou hast fallen and backslidden from God, he can heal thee again.* 93.24 I will heal their Back∣slidings, and love them freely. If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous.

Christ a Testator,

Heb. 9.16.

For where a Testament is, there must also of neces∣sity be the Death of the Testator.

THo this Term is thought by some not to be a Metaphor, (Christ being really a Testator) yet it may not be unprofitable to run the Parallel with Human Testators. The word in the Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (diathemenos) of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies a Testa∣ment, which is of the same import with the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berith. A Testament is the Sentence and Declaration of our just Will, of what we would have done after Death, and is so called, because it is a Testimony 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. The Parallel is as follows.

Testator.

I. A Testator signifies a Dispo∣ser, or one that makes a Will and Testament, who hath Goods to bestow, and Relations or Friends to give them to.

II. A Testator is one that is un∣der a natural Tie or Obligation, and full of Thoughts, Cares, and

Good-Will to his Friends, and hence provides for them when he is gone.

III. A Testator imports a Person dying, or under the apprehension of approaching Death, and from hence makes a Testament, and be∣queaths Legacies.

IV. A Testator hath full power to dispose of whatsoever he posses∣seth, or hath a Right unto, and according to his sole Will and Plea∣sure bequeaths unto others.

V. A Testator sets down the Person in his Will, to whom he doth bequeath or give Legacies.

VI. A Testator, to make his last Will and Testament firm and au∣thentick, calls others to witness it.

VII. A Testator, finally to com∣pleat, perfect, and confirm his last Will, doth sign and seal it himself; which (according to the Laws and Customs, especially of the Eastern Nations, as divers have observed) is done by Blood; moreover, the Epistle to the Hebrews shews us, that the first Testament was dedi∣cated by Blood, hence called the Blood of the Testament.

VIII. A Testator, by making his last Will and Testament, usually disannulls any Will made before.

IX. A Testator makes his Last Will and Testament unalterable by any other, or by himself; as others must not, so he will not.

X. A Testator takes care to have his Will made known and published after his death, that the Legatees may know what Legacies are left and bequeathed to them.

XI. A Testator oftentimes limits the Legacies bequeathed to some of the Legatees, upon Conditions by them to be performed.

XII. The Will of a Testator gives a sure and firm Title to those that he wishes well to, and bestows Riches on; they hereby are secured: For what can be more full and undeni∣able Right, than that which is left or bequeathed to a Man, by the last Will and Testament of his Friend?

XIII. A Testator ordains or as∣signs Executors in Trust, to see that his Will be punctually observed and fulfilled.

XIV. A Testator being dead, no Man can attempt to abrogate or alter any part or thing that is in his last Will; tho it be but a Man's Covenant, yet if it be confirmed, no Man disanulleth, or addeth there∣unto.* 94.1

XV. A Testator dies, and there∣by opens a way for all the Legatees to come into the possession of the Inheritance that is left them.

Parallel.

I. CHrist, our spiritual Testator, hath store of Blessings and good things;* 95.1 in his hand are all Riches of Grace and Glory; and at the end he will bestow them on his spiritual Relations, viz. his Children, his Elect, who are called his Friends: Ye are my Friends, &c.

II. Jesus Christ,* 95.2 by taking his People into Covenant-relation and Union, hath laid himself under strong Bonds and Ob∣ligations to them, and from hence takes

care of them, and is filled with thoughts of kindness to them, and provides for their future Good in his absence.

III. Jesus Christ,* 95.3 knowing his Hour was coming, that he must go out of the World to the Father, he being appointed to Death, made his last Will and Testa∣ment, and left Legacies to all his Saints, and faithful Followers.

IV. Jesus Christ, the Testator of the new Covenant, hath not only full Power and Authority to convey all Gospel-Blessings; but all Grace here, and Glory hereafter, is solely disposed of at his Will and Pleasure, in which way, and to whom he pleases. He gives Power to become the Sons of God. He hath given him Power over all Flesh, that he should give eternal Life to as many as thou hast given him. Father,* 95.4 I will that those which thou hast given me, be with me, where I am. My Peace I give unto you.

V. Jesus Christ, as Testator, hath set down in his Testament, who the Persons are to whom he hath bequeathed the Blessings of the Covenant, both Grace and Glory, viz. all that are his Sheep,* 95.5 all that the Father hath given him, all that are regenerated, who truly repent, and believe in him, and keep his Word.

VI. Jesus Christ, to establish and make firm his last Will,* 95.6 called sufficient Testi∣mony to witness it; as first, the Father; secondly, his Miracles; thirdly, John Baptist; fourthly, the Scriptures; and then fifthly, his Apostles: We are his Witnesses of all things that he did.

VII. Jesus Christ ratified and confirmed his last Will and Testament with his own Blood: He shall confirm the Cove∣nant, — he shall be cut off.* 95.7 For where a Testament is, there must be the Death of the Testator. — This is my Blood of the New Testament shed for many.* 95.8 By Christ's Death there is a Confirmation of the Ve∣rity and Reality of the Covenant, of the Validity and Authority of it, and lastly, of its Efficacy and Availableness to us; for a Testament is of force after Men are dead, otherwise 'tis of no strength whilst the Testator liveth.

VIII. Jesus Christ disannull'd the Law of the Old Covenant,* 95.9 by his establishing the New; there is a disannulling of the Commandment going before, for the weakness and unprofitableness thereof: He took away the first,* 95.10 that he might establish the second.

IX. Christ hath made his last Will and Testament so, as never to be altered by himself. I will put upon you no other Bur∣then, but what you have already, &c.* 95.11 My Covenant will I not break▪ nor alter the thing that is gone out of my Mouth.

X. Christ ordained and commanded his Disciples to publish his Mind and Will to the Children of Men. Go into all the World, and preach the Gospel; that is,* 95.12 to make known the Testament: He that believeth, and is baptized, shall be saved; and he that believeth not, shall be damned.

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, repent, &c. If thou dost well, shalt thou not be accepted of? If thou followest on to know the Lord,* 95.13 then shalt thou know him. Seek, and ye shall find. Believe in the Lord Jesus Christ, and thou shalt be saved.

XII. Christ's last Will and Testament is the godly Man's Title. Whoever he be,* 95.14 that Christ hath bequeathed such and such a Blessing or Promise to, he is sure enough of it, from the Nature of the Covenant, and from the Provision that is made by Christ the Testator, for the fulfilling and accomplishing thereof: My People shall be willing in the day of my Power. Christ makes the Condition easy to his Elect.* 95.15

XIII. Christ hath resigned this great Trust of fulfilling of his Will, into the hands of the Father, and the Holy-Ghost,* 95.16 who are not only faithful Execu∣tors of this his Testament, but able to supply the Wants of every one,* 95.17 and helps all those to whom the Covenant doth be∣long, Holy Father, keep through thine own Name those whom thou hast given me. I will pray the Father, and He shall send you another Comforter, who shall abide with you for ever.

XIV. Christ's Will and Testament be∣ing confirmed and ratified by his Blood, as He will not alter it himself, much less may any Man or Angel presume to do it. If We, or an Angel from Heaven, preach any other Gospel unto you,* 95.18 than that which we have preached, let him be accursed. If any Man shall take away from the Words of the Prophecy of this Book,* 95.19 God shall take away his part out of the Book of Life. If any Man add unto these things, God shall add unto him the Plagues that are written in this Book.

XV. Christ by dying opened a way, and gave Legacies to Sinners, to have his Testament executed; if the Testator had not died, there had been no room nor access to them that are called,* 95.20 to receive the Eternal Inheritance.

Testator.

I. THe Death of a Testator a∣mongst Men, makes only his own Will valid, cannot make and confirm the Will of another.

II. A Testator amongst Men can∣not be a Witness to the Will he rati∣fies and establishes.

III. A Testator among Men be∣queaths or gives Legacies compara∣tively but to a few.

IV. A Testator among Men can∣not enjoy or possess that Kingdom, Estate, or Inheritance himself, after he hath given it away to others, and settled them in possession.

V. A Testator amongst Men, commits his last Will and Testament to Men to be fulfilled.

VI. The best Legacies Testators among Men bequeath, are but earth∣ly and temporal things.

Disparity.

I. CHrist did not only give force and value to his own Will, but to the Will of the Father also.

II. Christ is not only a Testator, but a Witness of the same Testament, as 'tis the Father's. He is given of God as the great Evidence of Covenant-Love, and of all the choice Favours and Good-will to Sinners: God so loved the World, &c.* 97.1 And secondly, he is given as the great Covenant-Interest and Relation betwixt God and Sinners. He testifies that all that is contained in the Covenant is true, and the abso∣lute Will and Pleasure of God: He said, these things are true and faithful.* 97.2 Who is it that affirms and testifies this? Jesus Christ, who is the true and faithful Witness.

III. Christ gives Legacies to Thou∣sands, and Ten Thousands; no Godly Man hath, nor ever shall have, any spi∣ritual good thing, but what was bequea∣thed to him by Christ's Will and Testa∣ment.

IV. Christ, the spiritual Testator, tho he hath given away all that he hath, and gives the possession to Believers by his last Will and Testament; yet is Co-heir of the same Kingdom and Glory, and shall possess it together with them.

V. Christ, the spiritual Testator, surro∣gates his Spirit, in his absence, and after his Death, to see his Will executed in all points, and to give real and actual pos∣session 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 sub∣lime Nature. As all things are given to Christ the Mediator, so all that he is or hath, he parts with freely to his faithful Followers; the Graces of the Spirit, A∣doption, Pardon of Sin, Peace of Con∣science, precious Promises; in a word, all things that appertain to the Life that now is, and to that which is to come: All is yours, and ye are Christ's,* 97.3 and Christ is God's.

Inferences.

1. THis exceedingly shews forth the Grace and Love of Christ to Sinners, in that he should assume Man's Nature, and become lia∣ble to Death and Mortality; what marvellous Condescension is here, that he should act or do any thing in contemplation of Death, and be a Testator, and yet could not see Corruption, the Grave could not keep him; and yet refused not to submit unto Death, that thereby through the Spirit he might convey a legal Right and Possession to us of eternal Life.

2. From hence we may also see, how firm and sure the Covenant of Grace is made to all the true Seed, and faithful Children of God.

3. And let all the Friends and Legatees of Jesus Christ know, that their Right and Title to spiritual and eternal Blessedness is of absolute Grace, and meer Pleasure of the Testator.

4. And what cause have we to praise the Name of God in Christ, who hath published and made known his last Will and Testament unto the Sons of Men? We have the Mind of Christ.

5. And in that he hath left one to execute his Will, and that it is put into the hands of the holy Spirit in Christ's absence,* 97.4 who is able to do it effectually. But the Comforter, which is the holy Spirit, whom the Father will send in my Name, he shall teach you all things, he shall testify of me.

6. Moreover, let all such tremble, that adventure to alter, add to, or diminish from, any thing that is left in Christ's last Will and Testament;* 97.5 the Plagues of God, without Repentance, are like to be their Portion for ever.

7. Furthermore, from hence you may see what reason we have to examin what is preached for Doctrine, or published by any Man as the Mind of Christ;* 97.6 for if it be not written or found in his last Will and Testa∣ment, we ought utterly to reject it, tho an Angel from Heaven should preach it. — Whatever is affirmed to be an Ordinance of Christ's, if it be not, nor cannot be naturally inferred, without Abuse or Wrong to the Text, let it be abhorred and contemned by us.

8. This affords much Comfort to the Godly, whose Names are written in this Testament, and in the Lamb's Book of Life. You will there find exceeding great and glorious things bequeathed to you, and let it be your care to sue for them, according to the Will and Directions of the Te∣stator.

9. Also let them not forget their Friend, nor neglect to keep up his Remembrance in those holy Signs of his Death, and Suffering for their sakes, which he hath enjoyned upon them:* 97.7 This do in remembrance of me, &c.

Christ compared to an Hart.

Cant. 2.9.

My Beloved is like a Roe, or young Hart.

THe Lord Jesus in several places is resembled to an Hart.

Simile.

I. AN Hart is a lovely and plea∣sant Creature, so called in the Proverbs,* 98.1 pleasant Roe. 'Tis ob∣served by Writers, that the Hart hath some resemblance of a Lion, a Horse, and a Grey-hound, which are all accounted very stately Crea∣tures.

II. An Hart (as Naturalists tell us) hath no Gall.* 98.2

III. An Hart is a Creature that exceedingly delights in Musick, loves to hear such that can sweetly sing.* 98.3

IV. An Hart or Stag (saith Pliny) is the most gentle and mild Beast in the World.* 98.4

V. An Hart is a Creature that has a very clear Sight, and a quick Hearing; nay, can see (if Credit may be given to Historians) in the Night as well as in the Day.* 98.5

VI. An Hart is a very loving Creature to those of its kind, and will help its Fellow, when forc'd to take to a River, one resting his Head upon the Loins of his Fellow; and if the foremost tireth,* 98.6 the hindmost changeth place with him.

VII. An Hart is a very sociable Creature, greatly delights in Com∣pany; Multitudes of them will (if they can) be together.

VIII. An Hart is a Creature that is chased exceedingly by Dogs, and vexed by Hunters.

IX. The Hart is a mighty swift Beast,* 98.7 excellent in leaping, and as∣cending Mountains:* 98.8 Their Swift∣ness doth not only appear upon the Earth,* 98.9 but also upon the Waters. David alludes to this, when he says, The Lord hath made my Feet like Hinds Feet.* 98.10 The lame Man shall leap (saith the Prophet) as an Hart.* 98.11

X. Dictum est de Cervis, quòd a••••errimè pugnant pro uxoribus,* 98.12 & sua certamina instituunt in montibus. — It is said of the Harts, that they fight fiercely for their Females upon the Mountains.

XI. An Hind, when she has brought forth her Young, lodges them (say the Naturalists) in some Rock,* 98.13 or other bushy and inacces∣sible Place, covering them; and if they be stubborn and wild, beating them with their 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.* 98.14 Or, as Pliny saith, their little Ones they practise and exercise to use their Legs from the very be∣ginning, &c. They bring them to high, steep, and ragged Rocks, and there shew them how to leap, and withal acquaint them with their Dens,* 98.15 and Places of Harbour.

XII. The Hart, when 'tis hunted by the Dogs, will flie to Men; nay, rather than be made a Prey to the Hounds, run to the Huntsman: In short, it greatly desires and pants after Help and Relief in its Di∣stress.

XIII. Mirabilis est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inter Cervos & Serpentes, &c. There is, say Historians, a marvellous Antipathy, and continual Enmity between the Hart and Serpents.

1. The Hart knows, by a won∣derful Instinct of Nature,* 98.16 in what Holes or Caverns they lurk and hide themselves, and by his Breath brings them out, that he may spoil and de∣stroy them.

2. The Hart is hard beset, and much annoyed by Serpents,* 98.17 in Lybia. Multitudes of them do set upon him together, fastening their poysonful 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.

XIV. Cervi, devoratis Serpentibus, ita inflammantur,* 98.18 ut ardentissimam sitim concipiant, — ejulationes edant, donec ad fontem perveniant, &c. The Hart, when it hath devoured Serpents, is so inflamed with vehe∣ment Thirst, that he cries with a lamentable Moan, and rests not, till he comes to a Fountain to drink.

* 98.19XV. Odium inter Serpentem & Cervum etiam durat post mortem, &c. The Hatred between the Serpent and the Hart continues after Death, when the Hart is slain. Pliny and Sextus affirm,* 98.20 that if a Man sleep on the Ground, having upon him an Hart's Skin, Serpents never an∣noy him. The Virtues of his Horn are wonderful; nay, Naturalists af∣firm,* 98.21 the whole Nature and Dispo∣sition of every part of this Beast to be good against Poyson, and vene∣mous things; his Blood hath excel∣lent virtue in it.

Parallel.

I. JEsus Christ is exceeding lovely, and pleasant to look upon, tho not to every Eye. Some cannot discern wherein the Hind resembles a Lion, a Horse, or a Grey-hound; this is known only to the curious Observer: So there are some that see nothing lovely nor pleasant in Christ, think there is no Form nor Comeliness in him;* 99.1 but a Believer, who hath the Eyes of his Understanding enlightned, can clearly discern a Loveliness and Amiableness in the Lord Jesus.

II. Jesus Christ hath no Rancour of Spirit, retains no Envy or Indignation to poor Sinners for Injuries done to him; he prayed for those that murdered him: Father, forgive them, they know not what they do.

III. Jesus Christ greatly delights in the Melody of the Souls of sincere Christians, in the well-tuned Instruments of their Hearts, who by fervent Prayer can open their Case, and send forth the Desires and Breathings of their Souls to him; such make sweet Musick in his Ear: When they sing spiritual Songs, and Hymns of Praise to him, with Grace in the Heart, he is ex∣ceedingly delighted. Sing Praise unto the Lord, sing Praises.

IV. Jesus Christ is meek and humble in Spirit, and may rather be compared to a Hart than Naphtali, whom Jacob says was as a Hind let loose,* 99.2 giving goodly Words. Learn of me, for I am meek,* 99.3 and lowly in heart, and you shall find Rest to your Souls.

V. Jesus Christ hath so quick and sharp an Eye, that he can see into the very Heart of a Man or Woman. All things lie naked and open to his Eyes.* 99.4 Day and Night are alike to him; he sees as well in Darkness as in the Light. His Ears are always open to the Prayers of his Saints, he is quick in hearing their Com∣plaints.

VI. Jesus Christ dearly loveth his Peo∣ple, all sincere Christians, and is ready to help them, not only when they are in the Water, but in the Fire.* 99.5 When thou passest 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 kindle upon thee.* 99.6 — I will help thee, yea, I will uphold thee with the right hand of my Righteousness.

VII. Jesus Christ was very sociable in the days of his Flesh, he took delight to be amongst poor Sinners, and great Mul∣titudes flock'd together to him.* 99.7 My De∣light was with the Children of Men.

VIII. Jesus Christ was exceedingly cha∣sed, 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 Birth, but Herod, that Fox, pursued him, (Blood-hound like) to take away his blessed Life; many Dogs were (I may say) always at his Heels) hunting him from one place to another: He was seldom quiet, or had rest whilst on Earth; such was the Rage of the Devil against him, that old malicious Hunter.

IX. Jesus Christ (saith Mr. Ainsworth) is ready to help his Church;* 99.8 he is like an Hart for Swiftness. Some of the com∣mon Epithets expressing the Qualities of this Creature, are (amongst the rest) these, nimble, agile, or winged, as if he did rather flie than run; now for agility and swiftness none like Christ; he is said to come leaping over the Mountains, and skip∣ping over the Hills, that is, over all Impe∣diments that might hinder Good from his People, whether it respect their Sins and Unworthiness, or the Opposition of the World, and their and his Adversaries,* 99.9 who are likened to a Mountain: Who art thou, O great Mountain, before Zerubbabel? And every Mountain and Hill shall be made low.

X. So Christ (pro sua Ecclesia certami∣na acria cum Diabolis & Morte sustinuit) sustained sharp Encounters and Conflicts with the Devils and Sin, for his Spouse, (the Church,) removing those Moun∣tains that hid his Grace, and separated him from her.

XI. Jesus Christ lodges his Children under his own Pavilion, he hides them in the secret Place of the Almighty, or un∣der the Wings of his Power, Love, and gracious Protection, covering them with the Mantle of his pardoning Mercy. 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 Afflictions upon them, to humble them, and bring them to submit

to his blessed Pleasure, and causing them to be contented with their Condition. He teaches his Saints to leap over all Oppo∣sition, or exercises them to use their Feet from the beginning, how to improve their Graces, and learn Experiences so, that they may escape the Danger of the Hunter, and keep clear off the Hounds before pursued. And because he would every way secure and save them from Death, he acquaints them where their Dens, Place or Places of Safety and sure Harbour are. Behold,* 99.10 there 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.

XII. Jesus Christ, when pursued, and under the heavy pressure or weight of our Sins, saw the great need he had of Help and Succour; and therefore 'tis said,* 99.11 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. He ac∣cepted of Relief from the very Angels, who in his Distress shewed their readiness to comfort him.

XIII. There is an unreconcileable En∣mity between Jesus Christ, and the old Serpent, and his Race.* 99.12 I will put En∣mity between thy Seed and her Seed, &c.

1. Jesus Christ knows all the Holes and lurking Places of the old, venemous, and mischievous Serpents, and by his Spirit, and Breath of his Mouth, viz. the Prea∣ching of the Gospel, brings 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 tempted him;* 99.13 many with Serpen∣tine Rage assaulting him, grievously an∣noyed him; and at last, how did this ve∣nemous Off-spring set upon him, and torment him in every part of his Body, and cast Contempt upon all his Offices? and to this day, how doth Satan and his Instruments, twine about and annoy eve∣ry Member of his Mystical Body? But Christ, notwithstanding all their Rage, by humbling himself unto Death, over∣came them all. He spoiled Principalities and Powers, he made a shew of them openly,* 99.14 tri∣umphing over them in it. He shall bruise thy Head.— To this end was the Son of God manifested, that he might destroy the Works of the Devil.

XIV. Christus destr••••ens Diabolum verè sensit ardentissimum onus irae Dei in se deri∣vari, &e. When Christ came to destroy, break the Head of, or devour the Serpent, (the Serpent as 'twas foretold, crush'd or bit his Heel) he was sensible that the heavy Wrath of God was upon him, inso∣much 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 Fulness, My God, my God, why hast thou forsaken me?

XV. Christus post mortem ubi resur∣rexit, &c. Christ being slain, or after his Death and Resurrection, sitting at the right hand of the 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 his Righteousness, cannot be hurt or devou∣red by the Devil. The Virtue 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 Poyson of Sin; the Example of his Life, his Death, Resurrection, Intercession; his Word, Spirit, Gospel, and Grace, power∣fully expell it. The Virtue of his Blood is admirable, it heals all Diseases of the Soul, makes Atonement, and cleanses us from all Sin.* 99.15

Metaphor.

I. THe Hart is but a weak Crea∣ture in comparison of Lions, Elephants, &c. and can't save him∣self from his Enemies.

II. The Hart is a very timerous and fearful Creature, will run as be∣ing affrighted, when no danger ap∣proaches.

III. An Hart is, as Naturalists tell us,* 100.1 an envious Creature, is loth to part with that which is good for others; when he has cast his Horn, he hides it in the Earth, so that 'tis hard to find it; and is unkind to such of its own kind as are wounded.

IV. The Hart, tho he lives long, and is famous for length of Life, yet dies at last as well as other Creatures.

Disparity.

I. JEsus Christ excells 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 up∣on one that is mighty.

II. Jesus Christ is void of all Fear, his Courage is beyond the fearless Courage of a Lion, flies from no Enemies, &c.

III. 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 mer∣ciful to poor wounded Sinners.

IV. Jesus Christ, tho he once died, yet dieth no more: Death hath no more Power over him. He ever liveth to make Intercession for us.

Inferences.

1. FRom the Enmity of the Hart to Serpents, which our Parallel shews to be true of Christ in a spiritual sence, we may infer, That the eternal Ruin,* 101.1 and final Overthrow of the Devil, and his cursed Off-spring, is at hand; he will tread them down under his Feet shortly.

2. Moreover, from hence we may infer further Terror to the Enemies: Christ's quick and piercing Eye sees all their secret Abominations, pries into their Cabals, and close Councels; and as he sees what Mischief and Violence is hatching by them. so he is swift-footed, will soon skip over all Mountains, and with his direful Vengeance confound them.

3. Besides this, we may learn from hence what Fools many Men are; whilst they pursue after the poor Hart, they study not the way to hunt for this spiritual Venison. Jesus Christ is worth the Chase; who would not hunt for such an Hind?

4. Let Saints be comforted, Christ has Hind's Feet; He will soon get over all Difficulties, and deliver them.

Lastly; Let us pray with the Church, Make haste, my Beloved, and be thou like a Roe,* 101.2 or a young Hart, upon the Mountain of Spices.

Christ a Door,

John 10.9.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, — I am the Door, &c.

AMongst the many Metaphors that our Blessed Saviour is expressed by in the Holy Scripture, certainly this of Door must carry some Emphasis and Signification, for Use and Improvement; otherwise He that was wiser than Solomon, and spake as never Man spake, (for excellency of Matter and Form) would never have likened himself to a Door. And therefore whatever may be imagined con∣cerning a Door, in point of Excellency and Usefulness, in respect of Ap∣pointment and Necessity to the Children of Men, according to the Scope of the Text, that (even that) by way of Eminency is the Son of God unto Sinners. For the better understanding of which, we shall distinctly consider the Subject, and run the Parallel as followeth.

Metaphor.

I. A Door is of the same sub∣stance with some part of the House, to which it is purposed or intended as an useful Part.

II. A Door is fitted, by the Power and Wisdom of him who is concern'd to do it, for a premised End.

III. A Door is set a part or assign'd to a proper Place and Service, which other parts of a House are not fit for.

IV. A Door is of necessity; who can be without it, that is of human Race, whose dwelling is with Men?

V. A Door is as really the Pro∣priety of the Owner of the House, as any other part or parts of the House besides.

VI. A Door lets into possession; if Men hire or purchase, and take possession, the Door is the Entrance thereto.

VII. A Door is under the Com∣mand of the Master that owns it; 'tis he that shuts and opens it at his own pleasure.

VIII. A Door is the place of legal Entrance; no Men are allowed by Law to climb up to Windows, or break down any part of the Walls for entrance.

IX. A Door is the common Pas∣sage for the Family and Strangers, for Children and Servants, for Friends and Enemies.

X. A Door is of use to all, even to Emperors and Kings, as well as meaner Men and Cottagers.

XI. A Door is not only for the convenient Entrance of Men and Women, whether of the Family or not, but for the bringing in of other things, that the Master likes of, and requires to be brought in.

XII. By the Door admittance is given to view the inward Excellen∣cies of the House; who can see what there is within, if they are without the door?

XIII. A Door lets into the best Parts and Privileges of a House; into the Dining-Room for Meat, in∣to the Cellar for Drink, into the Wine-Cellar for Wine, into the Wardrobe for Cloaths, into the Treasury for Cash, into the Closet for Books, &c.

XIV. The Door is the Privilege-place for the Poor, where they often meet with good Gifts and Refresh∣ments.

Parallel.

I. JEsus Christ, the Spiritual Door, was of the same substance in respect of his human Nature, that Men are, even like to them in all things, Sin only ex∣cepted. In as much as Children are Par∣takers of Flesh and Blood,* 103.1 he himself took part of the same; therefore very often in Scripture called a Man.

II. Jesus Christ is fitted by the Power and Wisdom of Him, who hath laid a most worthy Platform and Contrivance, and premiseth all things to his own most wise and admirable Ends.* 103.2 He sent forth his Son made of a Woman. A Body hast thou prepared me.

III. Jesus Christ is sanctified, or set apart by God the Father,* 103.3 to be a Mediator and Saviour, which no other besides himself is fit for:* 103.4 Whom the Father hath sanctified (or set apart) and sent into the World. And there is no Name under Heaven given,* 103.5 by which Men can be saved, but by him.

IV. Jesus Christ is of such absolute ne∣cessity, that none can be happy without him, that have immortal Souls to save. Whoso findeth me, findeth Life, and shall obtain favour of the Lord. He that hates me loves Death. Except ye believe that I am he, ye shall (abide without, viz.) die in your Sins.* 103.6

V. Jesus Christ is truly and really God's Propriety, as the Church, and each par∣ticular Believer, or Member thereof; therefore in Scripture is called his own Son. All is yours, ye are Christ's, and Christ is God's.* 103.7

VI. Jesus Christ has the Honour and Office of letting all true Believers into the possession of that eternal Inheritance pur∣chased by his own Blood for them; 'twas he that gave the poor Thief entrance into Heaven, Luk. 23.43.

VII. Jesus Christ is under the Command of God the Father, as Man; and he receives in, and shuts out, according to his plea∣sure; acts even so, and speaks even so, as he receives Commandment from the Father.

VIII. Jesus Christ is the legal way of Entrance, whether into the visible Church, or into the Kingdom of Heaven. Whoso∣ever shall attempt to enter into either of these, otherwise than by Christ, will be look'd upon as Thieves and Robbers.

IX. Jesus Christ is the common Passage to the Mercy of God,* 103.8 to the Privilege of Children, to the Fellowship of the Sheep, and to eternal Life; all are admitted through him: No Man comes to the Father, but by me.

X. Jesus Christ is useful to all,* 103.9 even to Emperors and Kings, to mean Men and Cottagers; none of them can by any means deliver his Brother, or give to God a Ransom for him, &c. Riches profit not in the day of Wrath.* 103.10 He is the only Savi∣our of all Men that are saved; neither is their Salvation in any other.* 103.11

XI. Jesus Christ is not only for the acceptance and entrance of Men and Wo∣men to God the Father, but for the accep∣tance of their Works and Services, as Prayer, Thanks-giving, &c. Their Ser∣vices and Performances are accepted in and through the Beloved, as well as their Persons: Thy Prayers and Alms are come up.* 103.12

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.* 103.13 'Twas He that brought Life and Immortality to light through the Gospel. How can we see things that are within the Vail, but by and through Christ? Who was it told us of a Kingdom above, and an immortal Crown, sitting upon Thrones, and walking in white Robes, but Christ? 'Tis he that opens to the Holy of Holies, where the King sits in Majestick Glory.

XIII. Jesus Christ lets the Souls of Men into the best Parts and Privileges of Hea∣ven, of Glory, and Blessedness it self. 'Tis 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.* 103.14 'Tis through him they come into the King's Wine-Cellar, to drink of the Wines, the refreshing Influences of the Spirit, the precious Promises, the Conso∣lations of God, which are not small.* 103.15 'Tis through him that Men have an imputed Righteousness for a Wedding-Garment, the white Robes, that render all fair, and without spot or wrinkle, or any such thing. 'Tis through Him, that Men receive Riches and Treasures of Grace, to help in time of Need. 'Tis through Him that we come by that excellent Book, which informs 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, whether Grace here, or Glory hereafter.* 103.16 All are yours, you are Christ's. Life is through his Name, Remission of Sins through him, eternal Life through him, Justification through him, Riches of Grace and Glory through him.

XIV. Jesus Christ is the Door where the Poor have privilege to come without mo∣lestation or controul; here they meet with Relief; they never come and lose their Labour. As he calls, so he gives when they come, and the best sort of Alms too, the Bread of Life, the Water of Life; He gives Help and Healing, as well as Bread and Nourishing;* 103.17 the Deaf receive their Hearing, the Dumb their Speech, the Blind their Sight, &c. 'Tis through this Door God's bountiful hand is stretched forth, to disperse abroad to them that are in Ne∣cessity. Blessed are they that wait at the Posts of this Door.* 103.18

Corollaries.

1. HEre is Wisdom and Goodness appears on God's part, in making such an useful, convenient, 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 happy.

3. Here is the Folly of them discovered that slight it, and the Misery of all that miss it; they lose Heaven, and all its Privileges.

Christ the Servant of God.

Isa. 42.1.

Behold my Servant whom I uphold, &c.

Isa. 19.6.

Is it a light thing that thou shouldest be my Servant? &c.

CHRIST is in these Scriptures called a Servant.

Metaphor

I. A Servant is one chosen to Office. If Men have Work or Business to do, they chuse one to be their Servant, whom they think fitly qualified, and able to do it.

II. A Servant is a Name of Sub∣ordination and Subjection, it re∣spects an Office of an inferior Rank and Quality.

III. A Servant is one that hath a Trust committed to him, by a Ma∣ster or Superior, to whom he is to be accountable.

IV. A Servant is oftentimes em∣ployed to labour, and hard Work, as to plow and sow, build and plant, &c.

V. A Servant is not to seek his own Glory, nor to do his own Will, no further than it comports or agrees with the Glory and Will of his Master or Father, but doth every thing that is commanded him, not being ashamed to acknowledg him∣self to be a Servant.

VI. A Servant is sent sometimes abroad to do Business, far from home, and is thereby exposed to many Dangers, and great Hard∣ships.

VII. A Servant that is faithful, delights to do his Father's or Ma∣ster's Business, preferring it above his Meat and Drink, as appeared by the Servant of Abraham,* 104.1 who would not eat nor drink before he had done his Errand.

VIII. A Servant that is faithful, will not go beyond his Commission in any thing. Saith God to Moses, Look that thou make them according to the Patern that I have shewed thee in the Mount.* 104.2 * 104.3 Thus did Moses; ac∣cording to all that the Lord comman∣ded him, thus did he.

IX. A Servant hath Right to Wages, and expects it, as the De∣sert of his Work; as Jacob said, Give me my Wife, for my Days are fulfilled. He demanded his Wife, after he had served seven Years for her.

X. 'Tis the Hope and Expectati∣on of a Reward, that causeth a Servant to go through Difficulties and Hardships cheerfully; as it was in Jacob's case: As I was in the Day, the Drought consumed me, and the Frost by Night; yet he served seven Years for Rachel, and they seemed unto him but as a few Days, &c.

XI. A Servant is attended with Fear:* 104.4 If I am a Master, where is my Fear?

Parallel.

I. CHrist was chosen by the Father, not to one Office only, but to many, to be a Mediator, King, Priest, and Prophet.* 105.1 Behold my Servant whom I have chosen. He was every way furnished and fitly qualified for the great Work appoin∣ted for him. I have laid Help upon one that is mighty:* 105.2 I have exalted one chosen out of the People.

II. Christ in his Humiliation was aba∣sed so low, as to be in subjection to the Father: He made himself of no reputation,* 105.3 and took upon him the Form of a Servant. I have been amongst you as he that serveth.* 105.4

III. Christ hath a great Trust commit∣ted to him:* 105.5 Is it a light thing that thou shouldest be my Servant, to raise up the Tribes of Israel? And as all the Treasures and Riches of Egypt were committed to Jo∣seph; so are all the Riches of Heaven, both of Grace and Glory, committed to Christ: It pleased the Father, that in him should all Fulness dwell,* 105.6 in whom are hid all the Treasures of Wisdom and Knowledg.

IV. Jesus Christ was employed in hard Work, viz. to redeem, and not only so,* 105.7 but to build the Temple or House of God. Ʋpon this Rock will I build my Church.* 105.8 Behold, the Man that is called the Branch,* 105.9 he shall build the Temple of the Lord. A Sower went out to sow,* 105.10 this Sower is the Son of Man.

V. Jesus Christ, as God's Servant, sought not his own Glory. I honour my Father. If any Man will do his Will,* 105.11 he shall know of the Doctrine, whether it be of God, or whether I speak of my self. He that speaketh of himself, seeketh his own Glory; but he that seeketh the Glory of him that sent him, the same is true, &c. Father, not my Will but thy Will be done.* 105.12 He that sent me, gave me commandment what I should say, and what I should speak. As I have kept my Fathers Commandments, &c.

VI. Jesus Christ, to do the Work of God as Mediator, was sent on a long Journey, as far as 'tis from Heaven to Earth, and was thereby exposed to much Difficulty, and great Hardships, from Men and Devils. He was persecuted from place to place, his Life being often in jeopardy;* 105.13 he had no-where to lay his Head; and was at last most basely betray∣ed, and put to Death.

VII. The Lord Christ was most faith∣ful. Tho he was a Son,* 105.14 yet learned he Obe∣dience by the things he suffered. My Meat is, to do the Will of him that sent me, and to finish his Work. I delight to do thy Will,* 105.15 O God. Wist ye not that I must be about my Father's Business?

VIII. The Lord Christ was faithful, in doing 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,* 105.16 speaketh the Words of God, and I know that his Commandment is Life everlasting.* 105.17 Whatsoever I speak there∣fore, even as the Father said unto me, so speak I.* 105.18 Who was faithful to him that appointed him, as Moses was faithful in all his House.

IX. The Lord Jesus Christ hath an ab∣solute Right to a Reward for his Work's sake.* 105.19 Tho there is no Merit or Desert for the Works which Believers do, being un∣profitable Servants when they have done all;* 105.20 yet there is very great Merit and Worth in what Christ did. And the Fa∣ther will give him his Wages; he shall have his Wife, his Church, for whom he served above fourteen Years; nay, He shall have the Heathen for his Inheritance, and the uttermost Parts of the Earth for his Possession. Behold,* 105.21 my Servant shall deal pru∣dently, he shall be exalted and extolled, and be very high: I will divide him a Portion with the Great, and he shall divide the Spoil with the Strong, because he hath poured out his Soul unto Death.— But we see Jesus,* 105.22 who for suffering Death is crown'd with Glory and Honour, &c.

X. The Lord Jesus Christ, having in his eye that eternal Advantage his Elect should receive, and what Glory He, as Man, should be raised unto, as the Re∣ward of his Undertaking, went through all his Sorrows with much cheerfulness. Who for the Joy that was set before him,* 105.23 endured the Cross, despised the Shame, and is set down at the right-hand of the Throne of God

XI. The Lord Jesus Christ was subject, whilst he was here in our Nature, in the Form of a Servant, (at some time) unto Fear. He was made under the Law. 'Tis said, He was troubled in Spirit,* 105.24 and was heard, in that he feared.

Metaphor.

I. A Servant and the Master are not essentially and insepa∣rably one.

II. A Servant amongst Men hath not an inseparable Interest in his Master's Goods and Estate.

III. Servants among Men many times, through Temptation, prove unfaithful, and deceive either Father or Master; yea, the best Servants of good Men have in something or other miscarried.

IV. A Servant may be turn'd out of his Master's Service, and lose his Honour.

V. The Servant abides not in his Master's House for ever.

VI. A Servant differs from the Heir in Place, Dignity, and Privi∣lege.

VII. Too many are oftentimes forced to become Servants, because they cannot otherwise tell how to live.

Disparity.

I. JEsus Christ, altho a Servant, is essen∣tially one with the Father; the Fa∣ther, Son, and Spirit, are but the one everlasting and eternal God. I and my Father are one.* 107.1 There are three that bear Record in Heaven, the Father, the Word, and the Holy Spirit; and these three are insepara∣bly one.

II. Christ hath a full, a clear, and in∣separable Interest in all that the Father hath: All mine are thine,* 107.2 and thine are mine, and I am glorified in them.

III. It was impossible for Christ to be unfaithful, or disobey God his Father, be∣cause he was without Sin, and Satan had nothing in him to fasten a Temptation upon.* 107.3

IV. The Lord Jesus Christ did not, could not displease his Father, and there∣fore did not, nor could lose his Ho∣nour.* 107.4 I do always the things that please him.

V. Jesus Christ abideth in the House of God for ever.

VI. Jesus Christ, tho he be called the Servant of God,* 107.5 yet is he his own belo∣ved Son, and Heir of all things, by whom he made the World. There is none in Heaven or Earth, that hath greater Glo∣ry, Place, or Privilege conferred upon upon him, than the Lord Jesus Christ.* 107.6

VII. Christ had no necessity of Nature laid upon him, to accept of the low Place and Office of a Servant. He was not for∣ced to it, because he could not tell how to live without serving, he being infinite∣ly happy in himself from 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 Ser∣vant; he did it freely for our sakes, that we might be Lords.

Inferences.

I. WE may note from hence the wonderful Condescension of Jesus Christ; there is nothing 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,* 107.7 made himself of no repu∣tation, and took upon him the Form of a Servant! The Son of Man came not to be ministred to, but to minister.

Quest. But some may enquire, Whose Servant is Christ? &c.

1. He is God's Servant: Behold my Servant, &c.

* 107.82. He is his Peoples Servant: The Son of Man came not to be ministred unto, but to minister, and to give his Life for many.

II. Let us learn from him, hence-forward to humble our selves. Let the same Mind be in you,* 107.9 that was also in Christ Jesus. Shall the Lord be∣come a Servant? and shall the Servant swell in Pride and Arrogancy, and nothing content him but to be called Lord; nay, and lord it over God's Heritage, whose Servants they ought to be, if they would be Gospel-Ministers. Surely Christ abhors him who calls himself the Servant of Ser∣vants, whilst at the same time he exalts himself above All that are called Gods.

III. If the Lord Christ became a willing, humble, laborious, and faith∣ful Servant for us, let us labour to be humble, faithful, and sincere Ser∣vants to him:* 107.10 He hath done all the hardest Work, and if any remain too hard for us, he sticks not to set his hand to it. Thou hast wrought all our Works in us,* 107.11 and for us.

IV. Let this teach us to follow his Example, and be Servants one to another: I have given you an Example, that you should do as I have done to you;* 107.12 for this is acceptable to him.

V. Remember, 'tis an honourable, pleasant, and gainful thing, to be Christ's Servant. Paul seems to glory more in it, than in his being an Apostle:* 107.13 If any Man serve me, let him follow me; and where I am, there shall my Servant also be. If any Man serve me, him will my Father honour.

VI. This justly reproves such who are ashamed to be Christ's Servants, and to bear Reproach and Infamy for his Name's sake, seeing he hath not stuck to serve them in denying himself, even to the ignominious Death of the Cross.* 107.14

Christ a Lion.

Revel. 5.5.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Behold, the Lion of the Tribe of Judah hath prevailed.

IN this Text Christ Jesus is expressed by the Metaphor of a Lion, whose Nature and Properties are illustrated and applied in the following Parallel. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is derived 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to see, because of his acute Sight.

Metaphor.

I. A Lion (saith Ainsworth) is a Kingly Beast, and as Topsall tells us, justly stiled by all Writers the King of Beasts.

II. The Lion is a Majestical Crea∣ture; Majesty (saith one) sits in his very Face: Which occasioned that Speech, That an Army of Harts (which are timerous Creatures) having a Lion to their Captain, were more terrible than an Army of Lions with a Hart to their Captain.

III. The Lion is a very strong Creature: Out of the Strong (saith Sampson) came forth Sweetness.* 108.1

IV. The Lion is a very mag∣nanimous Creature, and couragious Beast, and a great Conqueror; he was used by the Ancients as an Hie∣rogliphick to denote Dominion; and it was counted ominous, if a Woman brought forth a Lion,* 108.2 as signifying that Country to be sub∣dued by Strangers. Hence the Adage, Societas Leonum, the over-ruling Society.

V. The Lion coucheth down to take his Rest, and then is very still and quiet.

VI. The Lion is a very fierce, fearless, and terrible Creature, espe∣cially when he is rouzed up, and provoked by an Enemy.

VII. A Lion hath a terrible Voice; when he roareth, all the Beasts of the Field tremble.

VIII. A Lion is sharp-sighted; his name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Greek Verb, that signifies to see.

IX. The Lion seems to be a Crea∣ture much for Justice, and will re∣taliate to others, according to the Nature of the Offence done. See the Metaphor where God the Father is compared to a Lion.

X. A Lion marks those that have injured him, or abused or wrong'd his young Ones, and will revenge it; as appears by divers Passages mentioned by Naturalists, one of which take as followeth:

In Bangius, a Mountain of Thracia, there was a Lioness which had Whelps in her Den, the which Den was observed by a Bear. The Bear one day finding the Den unfortified, by the absence both of the Lion and Lioness, entred into the same, and slew the Lions Whelps, afterwards went away, and fearing Revenge, for better security against the Lion's Rage, climbed up into a Tree, and there sate as in a sure Castle of De∣fence. At length the Lion and the Lioness returned both home, and finding their little Ones dead in their Blood, according to natural Af∣fection, became both exceeding sorrowful, to see them so slaughtered, whom they loved; but searching out the Murtherer by the foot, follow∣ed with great Rage up and down, until they came to the Tree whereon the Bear was ascended; and seeing her, looked both of them ghastly upon her, oftentimes assaying to get up into the Tree, but in vain, being not

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, wandred up and down the Mountains, making great Moan and Sorrow, till at last he saw a Carpenter hewing Wood, who see∣ing the Lion coming towards him, let fall his Ax for fear; but the Lion came very lovingly towards him, fawning gently upon his Breast with his Fore-feet, licking his Face with his Tongue. 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 Ax behind; which 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 all imbrued in their 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 that Bear had done this grievous Injury unto them; he thereupon took his Ax, and hewed down the Tree near the Root, which being done, the Bear tumbled down headlong, and the furious Beasts tore her all to pieces. After this, the Lion conducted the Man to the Place and Work where he first found him, without doing him the least violence or harm.

The Truth of this, and of the following Story, is not imposed upon the Reader; yet finding it recorded by such credible and eminent Authors, (and in it self probable) we thought fit to transcribe it, as serving to divert the Reader, and illustrate the insensible Wisdom of God in his Works.

XI. As a Lion will revenge the Hurt and Injury done to him, and to his young Ones, so he is ready to requite Kindnesses done to him; as appears by another Passage, thus recorded by Historians:

One Andradus, having fled from his Master by reason of some hard Usage received at his hands, by chance happened to take up his Lodging in a Cave, which (un∣known to him) was a Lions's Den; where when he had been a while, not long before Night, the Lion came from Hunting, and having gotten a Hurt upon his foot, he no sooner espied the trembling Man in this fearful Place, but he cometh gently unto him, stretching forth his foot, and ma∣king Moan, as tho he desired Help. The Man took the Lion by the Paw, searched the Wound, pull'd out a Thorn, bound up his Foot, and gave him ease; which kind Office being performed, was first of all requited with a daily portion of Provision, which the poor Slave roasted in the Sun. After this the Man escaped, and got away; and the Lion missing him made great Lamentation. But so it happened, he was no sooner gone, but he was taken by some whom his Master had sent out to search

for him; and then, alas! there was no other way but Death, and no other Death but to be torn in pieces by wild Beasts; for the Romans kept Beasts on purpose upon that account. But it so fell out, that this Lion was took up before the time came, and put into the Theater, who greedily rent in pieces such as were thrown unto him; yet when this poor Slave, his old Friend, was cast in, he forgot his Fury, and turned it into Fawning; by which the por Soul perceived what Lion it was, and thereupon renewed his Acquaintance with him, to the Admiration of all. The Matter being known, and related to them that that were concerned, he had not only his Life,* 108.3 but the Lion also to wait upon him, who became a faithful Ser∣vant to him. Hic est Leo Hospes Hominis, hic est Homo Medicus Leonis, was that which the People would say, when they saw him lead along his Lion through the Streets: Here goes the Lion which was the Man's Host, and there is the Man who was the Lion's Physician.

XII. No Creatures love their Young (as you may percieve by the foregoing Story in part) more than the Lions, which they further de∣monstrate in their Defence; for they will receive many terrible Blows, Slashes, and Wounds, the one ope∣ning the bleeding Body, and the other pressing the Blood out of the Wounds; standing invincible, ne∣ver yielding till Death,* 108.4 as if Death it self were nothing to them, (saith the Historian) so that their young Ones might be safe.

XIII. Lions are full of Clemency to them that prostrate themselves at their feet;* 108.5 they will not touch such as do (as it were) by submission humble themselves to them.

XIV. Out of the dead Carcase of Sampson's Lion came forth Sweet∣ness, as in his Riddle.

XV. None can take away the Prey from an hungry Lion.

XVI. 'Tis affirmed, that if a Man be anointed all over with the Blood of a Lion,* 108.6 he shall never be destroy∣ed by wild Beasts.

XVII. The Blood of a Lion (as Naturalists say) being rubbed or spread upon a Canker or Sore, which is swell'd about the Veins, will presently cure the Grief.

Parallel.

I. THe Lord Jesus is the King of Kings, the Lord of Lords, King of the Kings of the Earth.

II. Jesus Christ is full of Majesty. It may be truly said of him, that he carries Majesty in his Face, Majesty in his Looks, Majesty in his Words, Majesty in his Walking. Christ being our Captain, tho we are timerous Creatures, is enough to oppose, scatter, and vanquish the most potent Army, that ever the Prince of Darkness, or the God of this World,* 109.1 could raise against them; his Looks and Words affright his Enemies.

III. Christ is the Power of God; He is a mighty Man, nay,* 109.2 He is a mighty God, mighty to save.

IV. Christ is of superlative Courage, of an invincible Mind; for he never en∣countred with any, but he was Conque∣ror. He subdued the Devil, yea, whole Legions of them, and rode in Triumph through the Air.* 109.3 He overcame the World, trampling it under his Feet. He conquered Sin, yea, Death it self. 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 Dispensati∣ons, for some time to couch down, as it were; suffers himself to be abused (in his People) and seems to lie still, as if he were asleep.

VI. Christ, when he is rouzed up by the Cruelties of the Enemies of his Church, and the Cries of his People, will be very terrible;* 109.4 he will come upon Prin∣ces, as upon Mortar. Tho now he seems still and peaceable, like a Lamb; yet the Day is at hand, when he will rise up like a Lion, to destroy and devour at once.

VII. When Christ shall utter his Voice at the last Day, and come to Judgment, he will make the Nations of the World quake.* 109.5 Let all the Inhabitants of the Earth tremble, for the Day of the Lord cometh, for 'tis nigh at hand.* 109.6 The Lord shall also roar out of Zion, and utter his Voice from Jerusa∣lem, and the Heaven and Earth shall shake, &c.

VIII. There is nothing hid from the Eyes of Christ, he sees into the darkest Corners of Mens Hearts and Imaginati∣ons; the most subtil Sinners cannot escape his Notice. There is no secret Place, where the Plotters, or wicked Men, can hide themselves from him; He sees all their horrid Designs and Combinations.

IX. Jesus Christ will reward every one according to the Nature of his Works, in the great Day; and when he comes forth to judg Babylon, he will retaliate upon her according as she hath done. Thou hast given them Blood to drink,* 109.7 for they are worthy, for they have shed the Blood of thy Saints and Prophets.* 109.8 Reward her as she hath rewarded you.

X. Christ marks all those that injure him and his People. Wherefore doth the Wicked contemn God? he saith in his Heart,* 109.9 he will not requite it. Thou hast seen it, for thou beholdest Mischief and Spite, to re∣quite it with thy hand.* 109.10 I remember that which Amalek did to Israel, now go and smite Amalek. I will contend with them that contend with thee,* 109.11 and I will save thy Children: And I will feed them that op∣press thee with their own Flesh, and they shall be drunken with their own Blood, as with sweet Wine.

XI. The Lord Jesus, as he avenges the Wrongs and Injuries done to his Peo∣ple, so he will requite Kindnesses shewed to them. Such as feed the Hungry,* 109.12 cloath the Naked, visit the Sick, and those that are in Prison, for Christ's sake, shall be rewar∣ded: Their Work of Faith,* 109.13 and Labour of Love shall not be forgotten; yea, He that gives but a Cup of cold Water in the Name of a Disciple; shall not lose his Reward.* 109.14 Which is a Reward of Grace, not Merit; for there is no proportion between eter∣nal Life, and the best of our Performan∣ces, yet God accepts of them.

XII. The Lord Jesus loveth his People with such a strong and endeared Love, that he did not only fight with cruel Enemies in their behalf, but freely also received many Lashes and sore Wounds in his Body, and stood invincible, never yielding till Death: He made his Soul an Offering for Sin. Yea,* 109.15 Death it self was nothing to him, so that he might save his poor Church from Wrath, and eter∣nal Misery.

XIII. The Lord Jesus is full of Cle∣mency, Compassion, and Tenderness of Bowels to all that humble themselves at his Feet. He resisteth the Proud,* 109.16 (and will tear them in pieces) but giveth Grace to the Humble.

XIV. Sampson's Riddle is unfolded best in the slain Body of the Lion of the Tribe of Judah; from thence comes all the Honey, the Sweetness of Grace and Glory.

XV. None can deliver themselves out of Christ's hand, when he rises up for the Prey.

XVI. That Person, whosoever he be, who applieth Christ's Blood by Faith, or hath every Faculty of his Soul, viz. the whole Man bathed therein, shall never be destroyed by the Devil, nor the Powers of Darkness.

XVII. The Blood of Christ cures all Wounds, Cankers, and putrifying Sores of the Soul, or inward Man, when ap∣plied by the hand of Faith.

Metaphor.

THe Lion is cruel, blood-sucking, proud, preying, stony-hearted, malitious, a Devourer of Flocks and Herds, the very Tyrant of Beasts.

Disparity.

THe Lord Jesus is mild, merciful, ten∣der-hearted, forgetting Injuries, the Preserver and Saviour of the innocent, poor, weak, and helpless Ones, &c.

Inferences.

1. LEt the Ungodly tremble, who think Christ Jesus will never appear as a Lion, but always shew 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 Murtherers and Destroyers of his Church, in the Day of his fierce Wrath, when he comes to make Inquisition for Blood?

3. O that Sinners 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, able to defend and deliver them.

5. By Faith and Prayer let us strive to rouze up this Lion of the Tribe of Judah, to tear in pieces all his implacable Enemies.

Christ the true Manna.

John 6.50.

This is the Bread which cometh down from Heaven, that a Man may eat thereof, and not die.

Rev. 2.17.

To him that overcometh, will I give to eat of the hidden Manna.

CHRIST, and the Graces of Christ, are called Manna, the Anti∣type of that Manna that fell in the Wilderness, Exod. 16. Manna in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Man, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Manah, preparare, to prepare,* 111.1 be∣cause it was Food prepared from Heaven for the Israelites in the Wilderness.

Flacc. Illyricus, and others, say, That when the Israelites saw it like con∣gealed Dew,* 111.2 or small Hail or Snow, lying up and down about the Camp, they asked one another, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What's that? what's that? And because of frequent Repetition, that it might be more easily pronounced, they added the Letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and pronounced Manhu, whence they retain the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Man, Manna.

Type.

I. MAnna was a strange and mysterious thing at first to the Israelites,* 112.1 they knew not what it was.

II. Manna was Food prepared from Heaven.

III. Manna came down or de∣scended from Heaven.

IV. Manna was white, it was a pure, fair, and bright thing.

V. Manna was round in Form and Figure.

VI. Manna was a Gift, it was given to Israel freely, it cost them nothing.

VII. Manna was given to all, to the Poor, as well as to the Rich; none were forbidden to partake thereof.

VIII. Manna was pleasant, it had all the Taste and Relish of Sweet∣ness in it.

IX. Manna did nourish well, and was given in great plenty.

X. Manna was to be bruised in a Mill, that so it might become more useful for Food.

XI. Manna was given equally to all the Israelites; they had all a cer∣tain measure, not one more than another, were all Fellow-commo∣ners; every Man had his part, his Omer.

XII. Manna was a small and lit∣tle thing unto the Eye, like to a Coriander-Seed.

XIII. Manna came down with the Dew, it was covered or hid as it were with Dew.

XIV. Manna was not given to the Israelites, whilst they were in Egypt.

XV. Manna fell round about the Camp of Israel, and in no other place.

XVI. Manna was given to Israel in the Wilderness; it was their only Food, whilst they remained in that desert State.

XVII. It was gathered daily, ex∣cept on the Sabbath, then there was none to be found.

XVIII. They went out of their Tents to gather it.

XIX. If Manna was kept or re∣ceived otherwise than God ordained and appointed, it stank, and bred Worms.

XX. Manna ceased when Israel came into Canaan.

XXI. Manna was only given to the Israelites.

XXII. Those that would receive the Benefit of Manna, were to eat it.

XXIII. Manna came very seaso∣nably to Israel, they had else starved.

XXIV. Manna was to be kept, and put in a Golden Pot before the Lord, to remain 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 ga∣ther it on that day, to provide Food for the Sabbath.

Parallel.

I. JEsus Christ is the Wonder of Men and Angels;* 113.1 and when He came into this World, yea, to his own, they knew him not.

II. Christ had a Body prepared of the Father,* 113.2 that he might be Food for Believers.

III. Christ is the true Bread, or Manna from Heaven.* 113.3

IV. Sic Christus describitur, Apoc. 1.* 113.4 So is Christ described without Sin.

V. Christ, respecting his Divinity, is infinite, perfect, and entire, no begin∣ning, no end.

VI. Christ is called a Gift, the choicest Gift that ever God bestowed,* 113.5 given freely for the Life of the World.

VII. Christ is sent to all, to Jews and Gentiles, to the Small as well as the Great, to the Poor as well as the Rich; none are excluded.

VIII. Whatsoever is pleasant, sweet, and delicious in a spiritual sence, is found in Christ; his Word is sweet as Honey, or the Honey-Comb: O taste and see how good the Lord is.* 113.6

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 but may be filled to the full, if he comes to Christ?

X. Christus, ut animis nostris cibus esset, doloribus mortis in Cruce contundebatur: Christ, that he might be Food for our Souls, was bruised:* 113.7 It pleased the Father to bruise him.

XI. All true Israelites have their equal Share in Christ, a whole Christ is given to every Saint; they have all one Portion, one Husband, one Kingdom and Crown, that fadeth not away.

XII. Christ was little, low, and con∣temptible in the Eyes of the World,* 113.8 of no reputation.

XIII. Christ came down with the Dew of the Spirit, being baptized or covered therewith, hence called, as some conceive, hidden Manna.* 113.9

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 fall upon Mount Hermon; the Dew descends upon the Mountains of Zion.* 113.10 There God commanded the Blessing, even Life for evermore. Christ walks in the midst of the Golden Candlesticks.* 113.11

XVI. Christ, and the Blessings of Christ, are given to us, who are in the Desert or Wilderness of this World. We have no other Food for our Souls, but are to live upon Christ by Faith, so long as we are in this howling Wilderness.

XVII. Those that would have Christ, must seek him in the Time God hath ap∣pointed. In the Day of the glorious Rest or Sabbath, that remains to the People of God, there will be no Christ, no Manna for Sinners.

XVIII. We must go out of the old Man, and sensual Rests,* 113.12 and Love of this World, if we would participate of Christ.

XIX. The Sacrament of the Lord's Supper, or any other Institutions of Christ, made use of, or received in other manner than Christ hath ordained and appointed, it stinks in the Nostrils of God,* 113.13 and is abhorred by good Men.

XX. Living by Faith, and our being fed by Ordinances, will cease when we come to Heaven.

XXI. Christ, and the Bread of Life, is only given to Believers.

XXII. Those that will receive saving Benefit by Christ, must receive and eat him spiritually by Faith.

XXIII. Christ was promised seasona∣bly, and came seasonably into the World, in the very nick of Time. In due time Christ died for the Ʋngodly. We had pe∣rished else for ever.

XXIV. Christ is glorified in Heaven, in his human Nature, at the right-hand of God, and abides there for ever for the Faithful.* 113.14

XXV. Jesus Christ, in his Word, Or∣dinances, and Administrations, is loa∣thed by carnal and ungodly Men; yea, and many account Christ's good Word light Bread.

XXVI. Christ now before the last day, the beginning of the true eternal Sabbath,* 113.15 is more fully revealed, that so poor Saints might be provided for, before the everlasting Rest, and End of Time comes.

Type.

I. THe Manna was Food for the outward Man, for the Body only.

II. Manna was eaten by many that were wicked, tho of the Na∣tional Church of the Jews.

III. Manna did corrupt and pu∣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.

VI. The Manna that was reser∣ved in the Holiest, was spoiled, and did perish.

Disparity.

I. CHrist is Food for the Soul.

II. Christ is not Food for, nor recei∣ved by any, but those who are truly godly, and Israelites indeed.* 115.1 He that eateth me, even he shall live by me: He that eateth my Flesh, dwelleth in me, and I in him.

III. Christ, the true Manna, can never corrupt, but abideth for ever.

IV. Christ is ever the same, and al∣ways to be found by those that seek him aright, both in Prosperity and Adversi∣ty, to his Elect.

V. Those that eat of the spiritual Manna shall never die. He that believeth is passed from Death to Life, and shall not come into Condemnation.* 115.2 This is the Bread that came down from Heaven, that a Man may eat thereof, and not die.* 115.3

VI. But our heavenly Manna abides still in the holy Place.

See Christ the Bread of Life.

Christ a King.

Rev. 7.14.

And the Lamb shall overcome them, for He is Lord of Lords, and King of Kings. See 1 Tim. 6.15. Rev. 19.16.

BY the Lamb is meant JESƲS CHRIST, which is evident and indisputable; the Dignity to which he is 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 Men, than Kings or mighty Potentates. 'Tis one

of the Titles of the Most High, the God of this Blessed Lamb, and in∣deed it originally belongs to him, but he is pleased to bequeath it unto Men, for which reason they are called Gods on Earth: I said ye are Gods, but you shall die like Men, and fall like the mortal Princes. God is in the Congregation, He judgeth among the Gods. This King, invisible, immor∣tal, the only wise God, hath chosen a Vicegerent to represent him to his Subjects, hath placed his Name in him, not only Wonderful Counsellor, and the Man that is his Fellow, but as King, the chief of Titles in this lower World. By this the Royal and most renowned Branch, that ever sprang from the Loins of Jesse and David, is set forth. Upon which we note, That JESƲS, the Lamb of God, is compared to, and repre∣sented by the most magnificent Title of King, the highest and chiefest of Kings. And indeed there is nothing doth more fully set forth the Glory, Power, and Splendor of Christ, than this; as will appear, if we consider these following Particulars.

Metaphor.

I. A King is usually very highly descended, comes to his Dignity by Inheritance, is the Son of a Noble.

II. A King hath, or ought to have great Qualifications, having the ad∣vantage of such Education; to his natural Wisdom is added Skill in Politick Affairs, even the Knowledg of the Laws of his Kingdom.

III. Kings are sometimes chosen or appointed, as Solomon was by David his Father,* 116.1 or as Alexander by Philip his Father; or else by the People, as was David,* 116.2 and many others.

IV. Kings are anointed as well as chosen. Samuel anointed Saul. 'Twas a Divine Ceremony, much in use at the consecrating of Kings in the Kingdom of Israel.

V. Kings are proclaimed at their Instalment. Samuel said to all the People,* 116.3 See him whom the Lord hath chosen: And all the People gave a

Shout, and said, God save the King.

VI. A King, after he is anointed and proclaimed, enters upon his Government.

VII. Kings (de jure) have a Palace by Right belonging to them, whether they are in immediate pos∣session or not.

VIII. Kings have great Atten∣dants belonging to their Courts, tho they be not visible in all parts of their Dominions.

IX. Kings are invested with Power; they have sometimes some of them less at the first entrance up∣on their Kingdom, than afterwards; as David's was, who had but two Tribes at his entrance.

X. Kings have many Subjects, who subscribe to their Power.

XI. Kings have Laws and Rules to govern by.

XII. Kings, tho they rule well, are not loved and honoured by all, are often troubled with Rebels, and Sons of Belial.

XIII. Great Kings have large Dominions, as Nebuchadnezzar, the Golden Head, who was over an hundred and twenty seven Pro∣vinces.

XIV. Kings have a Prerogative in their own Dominions, to make Peace and War when they please.

XV. Kings have a Crown to wear, a Scepter to wield, and a Throne to sit upon.

XVI. Kings have the Privilege of a Grand Council, to advise with in Matters of Importance.

XVII. Kings have the Privilege and high Prerogative of sending Embassadors, to treat with States and Kingdoms about Affairs of Pub∣lick Good.

XVIII. A King ordains and con∣stitutes Officers, or makes Substi∣tutes, to whom he doth delegate Power to execute his Will and Laws to all his Political Body.

XIX. Kings do vouchsafe Securi∣ty and Protection to their Subjects (sometimes,) by good Counsel, and eminent Acts of Providence.

XX. Kings have Courts of Judi∣cature, both high and inferior, for the Punishment of Offenders, ac∣cording to their Rank and Degree.

XXI. Kings have many and great Prerogatives, Rights, Privileges, and Excellencies pertaining to them; as to receive Petitions, and pardon Offenders; to confer Honour, and give Commissions; to have Tribute paid, and keep an Exchequer; to shut out and scatter wicked Persons, and thereby become a Terror to them that do evil,* 116.4 and a Praise to them that do well.

Parallel.

I. THe Lord Jesus Christ, our great King, comes to this Dignity by Birth; he is eldest Son to a mighty Em∣peror, and so right Heir to Kingship: When he bringeth the First-begotten into the World, &c.* 117.1 He is the First-born of every Creature, and thereby Heir of all things. He hath by Inheritance obtained a more excellent Name than they,* 117.2 (viz. the Angels.)

II. The Lord Jesus Christ hath glorious Qualifications. He is not only endued with natural Wisdom, and that far be∣yond Solomon,* 117.3 (A greater than Solomon is here); but hath had the Advantage also of such Education that none ever had, being brought up with God himself. He hath all the Treasures of Wisdom in him,* 117.4 is skill'd in all Politicks, hath knowledg in all Laws; nothing passeth his Skill:* 117.5 Thou knowest all things. He is called the Wis∣dom of God: Christ, the Power of God, and the Wisdom of God.* 117.6

III. Jesus Christ was chosen to be King by God the Father, as 'tis said,* 117.7 I have ex∣alted one chosen out of the People. And tho the Fathers or Elders amongst the Jews refused him, yet the Children gave their Vote for him, crying, H••••sannah to the Son of David.

IV. Jesus Christ was anointed with the Oil of Gladness above his Fellows.* 117.8 He was by the Holy Spirit consecrated King for ever: The Spirit of the Lord is upon me, because the Lord hath anointed me, &c.* 117.9

V. Jesus Christ was likewise proclai∣med; first, by the Angels,* 117.10 To you is born in the City of David a Saviour, which is Christ the Lord: Afterwards by the Wise Men, at Jerusalem, and at Herod••••s Court;

by a Star, and by the Shepherds at Beth∣lehem.

VI. This did Jesus Christ in three emi∣nent Cases: 1. In speaking comfortably to all his Loyal Subjects, as you may see in Mat. 5. at large. 2. In giving Laws, and expounding Difficulties, as you may see in Mat. 6. at large. 3. In bestowing his Bounty upon the Poor, releasing Prisoners that were bound, and in appointing an Hospital for the Sick.

VII. Jesus Christ hath a Right to the highest Palaces in this World, as he was born Heir to the Universal Emperor, by whom he was at last advanced to the great Palace of the highest Heavens, cal∣led the holy Palace.

VIII. Jesus Christ our great King, had the Attendance of Angels, who shewed their Allegiance, and paid their Homage and Service at sundry times, as there ap∣peared Occasion for them.

1. They proclaimed him. 2. They attended his Person, to assist him in his Straits. 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 him at his coming from Heaven the second time. The Son of Man shall come, and all the holy Angels with him.* 117.11

IX. Jesus Christ is invested with Power, All Power is given to me in Heaven and Earth;* 117.12 tho at the first entrance upon his Kingdom, in the days of his Flesh, his Power did not appear so splendent and glorious, as it will hereafter.

X. Jesus Christ hath many Subjects as∣signed him by God, which subscribe 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. Jesus Christ received Command∣ment from the Father, from which he would never swerve; and also published and established Laws, to be observed as Rules of Government to the end of the World.* 117.13

XII. Jesus Christ rules and governs so well, that his worst Enemies could not, cannot charge him with Evil; yet they did not, do not love and honour him; but the Sons of Wickedness rose up, and still do rise up in Rebellion against him: I honour my Father, but you dishonour me,* 117.14 a Man which hath told you the Truth, this did not Abraham. Bring out those mine Ene∣mies, &c.* 117.15

XIII. Jesus Christ hath great and large Dominions, all Power in Heaven, Earth, and Hell.* 117.16 He is the Head of all Princi∣palities and Powers in Heaven, he is the Head of every Man on Earth, and hath the Command of all the infernal Spirits in Hell.

XIV. Jesus Christ hath this great and high Prerogative, to make Peace, or to proclaim Peace to all the Sons of Men upon Submission; and to send a Sword, where his just Prerogative is resisted. In whatsoever House ye enter, first say, Peace,* 117.17 if the Son of Peace be there, &c. I came not to send Peace, but a Sword.

XV. Jesus Christ,* 117.18 that was made a little lower than the Angels, for the suffering of Death, is crown'd with Glory and Ho∣nour, &c. The Scepter of thy Kingdom is a right Scepter. As I have overcome,* 117.19 and sate down with my Father upon his Throne.

XVI. Jesus Christ hath the Father and Holy Spirit, without whose Counsel he acteth nothing, either in the Affairs of Heaven, Earth, or Hell. There are three that bear Record in Heaven, the Father, the Word, and the Spirit; and these three are one.* 117.20 Of this Council Offenders are in danger, and to this Council grand Criminals are de∣livered up for Punishment.

XVII. Jesus Christ hath the peculiar Prerogative to send Embassadors. He sent the twelve Apostles to the World, who said, We are Embassadors for Christ.* 117.21 And He sent his Angel to the Churches, to treat with them about their present and eternal Welfare:* 117.22 I Jesus have sent mine Angel, &c.

XVIII. Jesus Christ makes Substitutes to this end. By him Kings reign, and Princes decree Justice: By him Princes rule,* 117.23 and Nobles, even all the Judges of the Earth; these for the World.* 117.24 And when he ascended up on high, he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for his Church; by this, shewing that He is su∣preme Head in all Causes, Ecclesiastical as well as Civil.

XIX. Jesus Christ saved the Gospel-Church before the Destruction of Jerusa∣lem, by giving them counsel to flie upon the sight of Signs; and the Legal Church in the Wilderness, by the convenient Providences of a Pillar of Fire by Night, and a Pillar of a Cloud by Day. He was the Angel of God's Presence that saved them, and marvellously hath he, and doth he now save and preserve his Church from Popish Rage and Cruelty, in this and other Nations.

XX. Jesus Christ hath a high Court of Judicature in Heaven, where he judgeth Emperors and Kings, that are out of the power and reach of a human Hand; from whence he sends Angels, who are higher than they, to punish them for Pride and Oppression; as in the Case of Nebuchadnezzar,* 117.25 who was by the holy Ones cast from his Throne; and Herod, who was smitten by an Angel for his Pride: And a lower Court, where his Church, for him, and in his Name, judgeth Delinquents of a lower Rank.

XXI. Jesus Christ hath many great Pre∣rogatives, Rights, Privileges, and Ex∣cellencies pertaining to him. 1. He re∣ceives Petitions: Lord Jesus,* 117.26 receive my Spirit. 2. He pardons Offenders: The Son of Man hath Power to forgive Sins.* 117.27 3. He confers Honour: I thank Christ Jesus, who hath put me into the Ministry.* 117.28 4. He gives Commissions: Go ye into all the World. 5. He receives Tribute: The honourable Women ministred unto him not without reason, for he was Lord of all. 6. He keeps an Exchequer, called the unsearchable Riches of Christ. 7. He shuts evil Persons out of the Church,* 117.29 as he served Judas, and will shut them out of the new Jerusalem at the last Day. He scat∣ters Wickedness by his Laws and Doctrine of Holiness. He takes care of his Sub∣jects, and smites those that persecute his Church. He is a Praise to all them that do well, and much more will be, when he advanceth his Saints to be Rulers over many Cities, and sets them upon Thrones; and he pronounces the Sentence, Well done, good and faithful Servant, enter into the Joy of thy Lord.

King.

I. THe Kings of the Earth do not create their Subjects.

II. The Kings of the Earth are naturally weak, and many ways de∣fective in point of Qualification.

III. The Kings of the Earth are ordinarily 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 limi∣ted and confined to a certain part of the Earth.

VI. The Kings of the Earth may be over-reached in their Politicks, as Solomon was by Women.

VII. The Kings of the Earth may alter from better to worse, and turn Tyrants, as too many have former∣ly done.

VIII. The Kings of the Earth may be toss'd from their Thrones, and have their Kingdoms taken from them by an invincible Force, which they cannot withstand; as in the Case of Nebuchadnezzar,* 118.1 and many others.

IX. The Kings of the Earth are mortall, and must die: I said ye are Gods,* 118.2 but you shall die like Men, and fall like one of the Princes.

Mors pulsat aequo pede pauperum Tabernas, Regúm{que} Turres. — Horat.

X. The Kings of the Earth, even the greatest and highest amongst them, are but the Sons of Earth, earthly, very low and meanly de∣scended, in comparison of Christ.

XI. The best and greatest Ho∣nours and Favours the Kings of the Earth can confer on Men, are tem∣poral and fading.

XII. The Kings of the Earth, in their Execution of Wrath, and ta∣king Revenge, can but hurt and kill the Bodies of their Enemies; the Soul is out of their reach.

Disparity.

I. JEsus Christ, the King of Kings, cre∣ated his Subjects, both Angels and Men: Whether they be Principalities or Powers, Things in Heaven,* 119.1 or Things on Earth, all Things were made by him, and for him.

II. Jesus Christ hath more than the Strength of an Unicorn, is called the Lion of the Tribe of Judah, hath all the Trea∣sures of Wisdom and Knowledg, yea,* 119.2 all Fulness.

III. Christ is a King made and set up immediatly by God himself, who hath made him higher than the Kings of the Earth,* 119.3 and set him King for ever upon the holy Hill of Zion. He hath exalted one chosen out of the People.

IV. Christ's Riches and Strength are of and from himself. He that has the Power of the Godhead dwelling bodily in him, needs not Strength or Mainte∣nance from others.

V. Jesus Christ is Lord of all, hath all Power in Heaven and Earth committed to him. He hath an unlimited Power. Angels and Principalities are subject to him; he is set up over all the Works of God's hands.

VI. Jesus Christ is the Wisdom of God, and could not be circumvented by great Beelzebub, who is the most subtil Politici∣an; all his mysterious Stratagems were to Him, but as the Cords of Tow to Sampson, in the Mightiness of his Divine Strength. This great Captivity Jesus led captive;* 119.4 and having spoiled Principalities and Powers, he made a shew of them openly, and was with a most Majestick Triumph attended to his Throne in Heaven.

VII. But Jesus Christ being naturally and essentially good, abides immutably so, is the same yesterday, to day,* 119.5 and for ever.

VIII. But Jesus Christ is for ever set down at the right hand of God, upon the Throne of his 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 more Place found for them,* 119.6 and in a short time will swallow up Death in Victory: The last Enemy that shall be destroyed is Death.* 119.7

IX. But Jesus Christ, being raised from the Dead by the Glory of his Father, dies no more, Death hath no more dominion over him. I am he that was dead, and am alive; and behold, I live for evermore,* 119.8 and have the Keys of Death and Hell. To Him it is said, Thy Throne, O God,* 119.9 is for ever and ever; a Scepter of Righteousness is the Scepter of thy Kingdom.

X. Jesus Christ is highly discended, the immediate Off-spring of God, greater in point of Pedegree than all the Sons of Nobles, called in Scripture the Man of God's Right-Hand, his Fellow.* 119.10 He thought it no Robbery to be equal with God. The second Man Adam is the Lord from Heaven. Therefore truly called the Lord of Glory: Had they known him,* 119.11 they would not have crucified the Lord of Glory.

XI. But Jesus Christ, the King of Hea∣ven, can confer Honours, and enrich with such Favours, as are everlasting: With him are durable Riches, and Righteous∣ness. He hath promised a Crown which never fadeth away.* 119.12

XII. But the Lord Jesus can destroy both the Bodies and Souls of Men,* 119.13 whether Kings, or mighty Ones of the Earth, that are his Enemies; and make them cry out to the Rocks to fall on them,* 119.14 and to the Moun∣tains 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 burns with Fire and Brimstone.

Inferences.

I. FRom hence we may plainly see the clear and undoubted Right which the Lord Jesus Christ hath to all the Works of God's hands. 1. By his great Descent, he is the natural Son of God: The Word was with God, and the Word was God; and, Being in the Form of God, thought it no Robbery to be equal with God; called, the Man that is God's Fellow. 2. He is qualified; 3. He is chosen; 4. Anointed; 5. Pro∣claimed. All which may challenge a Right to a Regal Power.

II. From hence we infer the undoubted Duty of all, (both Angels and Men) to obey him. Emperors, Kings, Princes, Nobles, and all the Judges of the Earth, owe Homage and Service to him, therefore commanded to k••••ss the Son, &c.

* 119.15III. 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, and un∣speakable Glory:* 119.16 Which Eye hath not seen, nor Ear heard, neither hath it entred into the Heart of Man to conceive, the Things which God hath laid up for those that love him.

IV. Moreover, 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 Emperors, Kings, Princes, Nobles, Cap∣tains, Armies, Freemen, Bondmen, even all both small and great. He hath Power to punish all Treasons, Rebellions, Affronts, Misdemeanors, and Indignities whatsoever. All that will not hear and obey him, shall be destroyed. He will speak to them in his Wrath, and vex them in his sore Displeasure.* 119.17 His Enemies shall be cloathed with Shame. All that hate him shall be confounded, and flie before him. They shall be like the Dust, how great soever. They shall call for the Rocks to fall on them, and to the Moun∣tains to cover them,* 119.18 from the Face of him that sits upon the Throne, and from the Wrath of the Lamb.

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. O blessed Son of David, King of the Jews, King of Israel, Lord of the Gentiles, Governor of Nations, and King of Kings, thy Kingdom come, that thy Will may be done in Earth as it is in Heaven.

VI. From hence we infer the happy State that the whole Universe shall be in, in God's appointed Time, when this good, great, and mighty Po∣tentate shall take to him his great Power, and obtain a full Pos∣session of all his Right. When the Heavens shall rain down Righteousness, and out of the Earth shall spring forth Joy: The Mountain's shall drop new Wines, and the Hills shall flow with Milk.* 119.19 The Light of the Moon shall be as the Light of the Sun, and the Light of the Sun as the Light of seven Days. The Heavens shall rejoyce ever us, and drop Fatness; the Weary shall be at Rest, and break forth into Singing. A Jubilee shall be proclaimed, and Persecution no more heard. Judgment shall run down like Water, and Righteousness like a mighty Stream. Every Man shall sit under his own Vine, and under his own Fig-Tree, and none make him afraid. Peace to all the Ends of the Earth.

Swords beaten into Plowshares, and Spears into Pruning-Hooks; no Nation lifting a Sword against his Neighbour, no levying War any more. No more Earthquakes, nor Famine, but a fruitful and peaceable Earth. The poor Man shall overtake the Reaper, and the Treader of Grapes him that soweth Seed: 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 Pla∣ces, and plant Vineyards, and drink the Wine thereof, make Gardens, and eat the Fruit thereof. Come to Zion with Songs, and everlasting Joy, where this King shall sit, and appear in his Glory. Israel shall rejoyce, and Judah shall be glad. It shall fare well with the whole Creation: For the Ox and 〈◊〉〈◊〉 Asse, that eare the Ground, shall eat clean Provender, winnowed with Fan and Shovel. The Effect of his Kingdom shall be Peace; for the Righteous shall flourish, and have abundance of Peace, and the Fruit of its Righte∣ousness and Assurance for ever: For not only the People shall be all righ∣teous, but upon the Bells of the Horses there shall be, Holiness to the Lord. And the Ransomed shall come to Zion, with everlasting Joy upon their Heads. They shall obtain Joy and Gladness; and all Sorrow, Heaviness,* 119.20 and Sighing shall flie 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 ma•••• Righ∣teousness and Praise spring forth before all the Nations. Blessed be God.

Christ a Priest.

Heb. 7.17.

For he testifieth, Thou art a Priest for ever after the Order of Melchisedec.

Vers. 26.

For such an High-Priest becometh us, who is holy, harm∣less, undefiled, separate from Sinners, and made higher than the Heavens.

Type.

I. THe High-Priest was taken from among Men, but it behoved him not to have any Ble∣mish.* 120.1

II. The Priest assumed not to himself this Office, but was called to it of God;* 120.2 they were consecra∣ted by Imposition of Hands, when they were twenty five Years old.

III. The Priests were anointed with Oil, and washed with Water. Thou shalt take thee anointing Oil,* 120.3 and pour it upon his Head, and he shall wash his Flesh in Water.

IV. The Priest was gloriously cloathed:* 120.4 Thou shalt make holy Gar∣ments for Aaron thy Brother, for Glory and Beauty.

V. The Priest was to have a holy Crown upon his Head.* 120.5

VI. The Priest's Body and Loins were to be covered with clean Linnen.

VII. The High-Priest bore the Names of the Tribes of Israel upon his Breast,* 120.6 when he went in before the Lord.

VIII. The High-Priest had Ʋrim and Thummim upon his Breast.

IX. The High-Priest had an en∣graven Plate of Gold: Thou shalt make a Plate of pure Gold,* 120.7 and engrave upon it, like the engraving of a Signet, HOLINES TO THE LORD:* 120.8 And it shall be upon Aaron's Forehead, that Aaron may bear the Iniquity of the holy Things; and it shall always be upon his Fore∣head, that they may be accepted before the Lord.

X. Aaron the Priest was Moses's Mouth to the People.

XI. The High-Priest was not to marry a Widow, a divorced Wo∣man,* 120.9 nor an Harlot, but a chast Virgin.

XII. The Priest's work was to offer Sacrifices for the Sins of the People:* 120.10 For every High-Priest is ordained to offer Gifts and Sacrifi∣ces, &c.

XIII. The Priest was to take the Blood of the Bullock, and dip his Finger in it,* 120.11 and sprinkle seven times the Mercy-Seat, &c. and like∣wise the Blood of Calves and Goats, and he sprinkled the Book, and all the People, the Tabernacle, and the Vessels of the Ministry.

XIV. The Priest's Garments were to remain after him, to cloath and adorn his Sons withal.

XV. The Priests were to sound the Trumpets,* 120.12 which (as Mr. God∣win observes) were twofold, some∣times an Alarm to War, sometimes to assemble the People.

XVI. The Priests of the Lord were to teach the Law to the Peo∣ple:* 120.13 The Priest's Lips should keep Knowledg, and they should seek the Law at his Mouth.

XVII. The Priest was to judg of the Plague of the Leprosy, and to pronounce clean, or unclean.

XVIII. The Priests under the Law made and anointed Kings.* 120.14 Je∣hoiada the Priest, and his Sons, a∣nointed Joash King of Judah.

XIX. The Priests were to ap∣point Officers over the House of God; and it did not appertain to the Civil Magistrate to intermeddle in the Priest's Office. See the Case of Ʋzziah, 2 Chron. 26.20.

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 Atone∣ment.

XXII. The High-Priest only made the Perfume for Burnt-Offerings; and it might not be applied to any other use, but to burn before the Lord.

XXIII. The Death of the High-Priest set the guilty Person, or Man∣slayer free, who had fled to the City of Refuge: After the Death of the High-Priest,* 120.15 the Slayer shall re∣turn to the Land of his Possession. By the High-Priest's Death an Atone∣ment was made for him, saith Mr. Ainsworth.

XXIV. The High-Priest brought the Bodies of those Beasts (whose Blood was brought into the Sanctuary) to be burnt without the Camp.* 120.16

Parallel.

I. CHrist was of the Race of Mankind, of the Seed of David according to the Flesh:* 121.1 Forasmuch as Children are Par∣takers of Flesh and Blood, he likewise took part of the same; but was altogether pure, spotless, without the least Stain of Sin.

II. So Christ glorified not himself, to be made an High-Priest; but he that said unto him, Thou art my Son,* 121.2 &c. and in another place, Thou art a Priest for ever, &c. The Father invested him in this Office: Him hath God the Father sealed.* 121.3 He was bap∣tized, and the Spirit came down visibly upon him, when he was about thirty Years old.

III. Christ was anointed with the Oil of Gladness above his Fellows.* 121.4 How God a∣nointed Jesus of Nazareth with the Holy-Ghost, and with Power.* 121.5 He had also im∣maculate Sanctity and Purity in him.

IV. Christ was said to be glorious in his Apparel, cloathed with the Divine Na∣ture as with a Garment;* 121.6 he was adorned with perfect and compleat Righteous∣ness.

V. Signifying (saith Mr. Guild) the Deity of Christ, which as a Circle hath neither beginning nor end; and the Royal Dignity,* 121.7 whereby he is advanced to be the Supreme Head in all things to his Church, or his Kingship. See Goodwin's Moses and Aaron.

VI. Christ's Humanity is cloathed with true Holiness,* 121.8 which is compared to fine Linnen, clean and white.

VII. The Lord Jesus, as our High-Priest, presents, ••••or bears the Remembran∣ces of all his faithful People upon his Heart,* 121.9 when he appears before God to make Intercession for them: He knows his own Sheep by Name.

VIII. Christ hath in him the Perfection of true Light, Beauty, and Holiness. Ʋrim and Thummim signified Christ's Pro∣phetical Office, whereby He,* 121.10 as a standing Oracle to his Church, answers all Doubts and Controversies whatsoever.

IX. Christ is the real Antitype of this engraven Plate, in likeness of a Signet, Holiness to the Lord, in that the Father hath actually communicated to him his Nature,* 121.11 who is the express Image of his Per∣son, a glorious Representation of him to us, being able to bear, and hath born our Iniquities:* 121.12 The Lord hath laid on him the Iniquities of us all.

X. Christ is the Mouth of the Father to the Sons of Men; He is called the Word of God.* 121.13 God hath spoken unto us by his Son.

XI. Christ's Church must be a pure Virgin, chast, unstained with Super∣stition or Idolatry, giving neither Love nor Worship to any other; Christ owns none but such a People for his Spouse.

XII. Christ offered up his own Body, as a Sacrifice for our Sins:* 121.14 He appeared to put away Sin, by the Sacrifice of himself. Christ was once offered to bear the Sins of many, &c.

XIII. As Christ was offered upon the Cross for the Sins of Mankind, as a pro∣pitiatory Sacrifice; so must his Blood in a spiritual manner be sprinkled upon our Consciences, that we may be cleansed from our Sins, and accepted in the sight of God.* 121.15 Let us draw near with a true Heart, in full assurance of Faith, having our Hearts sprinkled from an evil Consci∣ence, &c.* 121.16 For if the Blood of Bulls and Goats, and the Ashes of an Heifer, sprinkled the unclean, sanctified to the purifying of the Flesh; how much more shall the Blood of Christ, who through the eternal Spirit offered him∣self to God, purge your Consciences from dead Works, to serve the living God? But ye are come to Mount Zion, &c. — And to Jesus, the Mediator of the new Covenant;* 121.17 and to the Blood of Sprinkling, that speaks better things than the Blood of Abel.

XIV. Christ's Righteousness remains for ever, to cloath and adorn all true Be∣lievers. 'Tis the Wedding-Garment,* 121.18 whosoever hath it not, shall be shut out of the Marriage-Chamber, and cast into utter Darkness.

XV. Christ sounds the great Trumpet of the Gospel, for the assembling and gathering together of his Elect to himself, from all the four Quarters of the Earth; and will sound an Alarm at the last Day, to the general Judgment.* 121.19 The Trumpet shall sound, and the Dead shall be rai∣sed, &c.

XVI. Christ is the great Teacher of God's Law; 'tis he that gives us the knowledg of Salvation,* 121.20 that guides our Feet into the way of Peace. We must seek the Law, i. e. the Mind and Will of God, at his Mouth, who shews us plainly of the Father. His Tabernacle is only standing; not Moses's, not Aaron's, not Elias's,* 121.21 but Jesus's: This is my beloved Son, hear him. He is the last and only Teacher sent from God.

XVII. Christ is Judg concerning the Plague of every Man's Heart, what Sin is deadly, and what not. Tho there is no Sin venial, as the Papist's affirm, yet there is much more danger and evil in some Sins, than in others. As for example, 'Tis 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 at∣tended them, yet they loved them not. 'Tis a loathsom thing to a true Believer: That which I hate, that do I. The Priest was to pronounce a Man utterly unclean,* 121.22 if the Plague was got into his Head: So if a Man's Judgment, Will, and Affection, are for the ways of Sin; if they chuse and love that which is evil, Christ the High-Priest, in his Word, pronounces such unclean. When Men approve not of God's

ways, because they forbid, and give no toleration to their beastly Lust and Sensuality, and from hence secretly contemn Religion in the strictness of it; these surely have the Plague in their Heads.

XVIII. The Lord Jesus makes and a∣noints many to be Kings; for besides his acting towards Men, in bringing of them to their Thrones and Kingdoms, as 'tis said, By me Kings reign,* 121.23 he makes all his Saints Kings and Priests, and they shall reign on Earth.

XIX. Christ hath the absolute Power of appointing what Officers should be in his Church: He gave some Apostles,* 121.24 some Pro∣phets, some Evangelists, some Pastors and Teachers. Those that make any other spi∣ritual Office or Officer,* 121.25 than Christ hath ordained, will be found grand Criminals in the great Day.

XX. Christ was sent to bless the People,* 121.26 by turning every one of them from the evil of their Ways; to give Pardon, yea, the holy Spirit, and eternal Life, to as many as believe on him.

XXI. Christ entred into Heaven it self alone for us, as Mediator,* 121.27 through the Merit of his precious Blood, shed to make Atonement once for all, there to appear in the presence of God for us.* 121.28 Neither by the Blood of Goats and Calves, but by his own Blood, he entred in once into the holy Place, having obtained eternal Redemption for us.

XXII. Christ only makes the Prayers of the Saints to come up into the Nostrils of God, through his own Mediation, as sweet Incense;* 121.29 and no other Prayer must be made to God, but such only as the High-Priest directeth us in.* 121.30

XXIII. Christ's Death makes an Atone∣ment for all guilty Sinners, that flie to the spiritual City of Refuge, not for the Man slayer only, but for the Adulte∣rer, 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 Thral∣dom whatsoever.

XXIV. Jesus also,* 121.31 that he might sancti∣fy the People with his own Blood, suffered without the Gate, that so we might from thence go forth unto him without the Camp, bearing his Reproach.

Type.

I. THe Jewish High-Priest was taken of the Tribe of Levi, and so was after the Order of Aaron.

II. The Jewish High-Priest was made without an Oath, and after the Law of the carnal Command∣ment.

III. The High-Priests under the Law were Men that had Infirmities, and needed to offer up Sacrifices for their own Sins.* 122.1

IV. The Priests under the Law offered up Sacrifices of Sin continu∣ally: Every Priest standeth daily, ministring or offering often the same Sacrifices,* 122.2 which cannot take away Sins.

V. The Priests under the Law of∣fered up the Bodies of Beasts, and it was impossible that the Blood of Bulls and of Goats could take away Sin,* 122.3 or purge the Conscience, or make the Co∣mers thereunto perfect. Hence 'tis said, there was a Remembrance of Sin every Year.* 122.4

VI. The High-Priest under the Law had a Successor; there were many,* 122.5 because they were not suffe∣red to continue by reason of Death.

VII. The Priest under the Law, and the Sacrifices, were two things.

VIII. The Priest under the Law entred into the holy Place, with 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.

I. CHrist sprung of the Tribe of Ju∣dah, and not after the Order of Aaron, but after the Order of Melchisedec. Wherefore the Priesthood being changed,* 123.1 there is of necessity a Change of the whole Law.

II. Christ was made a Priest with an Oath:* 123.2 By so much was Jesus made a Surety of a better Covenant.

III. But Christ is an High-Priest without Infirmity:* 123.3 For the Law maketh Men High-Priests, which have Infirmity; but the Word of the Oath, which was since the Law, ma∣keth the Son, who is consecrated for evermore. For such an High-Priest became us,* 123.4 who is holy, harmless, undefiled, separate from Sin∣ners, and made higher than the Heavens.

IV. Christ having offered up but one Sacri∣fice for Sin,* 123.5 sate down at the right-hand of God.* 123.6 Nor yet that he should offer himself often, as the High-Priest entred 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 Sacrifice of himself. Christ once suffer'd to bear the Sins of ma∣ny, &c.* 123.7 By one Offering he hath perfected for ever them that are sanctified.

V. Christ offered up his own Body, which was the Antitype of all those Legal Sacrifices: By which we are sanctified,* 123.8 through the offering up the Body of Christ once for all. Those Sacrifices cleansed only ceremonially:* 123.9 The Law made nothing per∣fect, but the bringing in of a better Hope did. Christ's Blood,* 123.10 who through the eternal Spirit offered himself without spot to God, purges the Conscience from dead Works, to serve the Living God.* 123.11 The Blood of Christ clean∣ses us from all Sin.

VI. Christ, because he continueth for ever,* 123.12 hath an unchangeable Priesthood. He hath none, needeth none, can have none to succeed him in the Priesthood, seeing he ever liveth, and hath taken the whole Work upon himself, being infinitely able and sufficient to discharge the whole Trust re∣posed in him.

VII. Christ is both Priest and Sacrifice. The Divinity, or eternal Spirit, offered up the Humanity, as an acceptable Sacri∣fice unto God.

VIII. Christ entred into the Holiest by his own Blood,* 123.13 having obtained eternal Redempti∣on for us.

IX. Christ offered up a Sacrifice both for Jews and Gentiles.* 123.14 He is a Propitia∣tion for our Sins, and not for ours only, but for the Sins of the whole World.

Corollaries.

I. FRom hence we may learn, that without the Blood of Christ offered up as a propitiatory Sacrifice to God, there is no Remission of Sin, nor eternal Life. God's Wrath is only appeased by a Sacrifice; and this was clearly hinted from the beginning.

II. From hence we may learn, how far the Priesthood of Christ, and the Gospel-Covenant, doth excell that of the Law; moreover, the End and Design of God in the one, and in the other. 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 place. The Priest under the Law was a mortal Man; Christ God-Man. Those Priests were Sinners 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 the 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 purge the Conscience; Christ's Sacrifice doth both.

III. Moreover, this reprehends such as slight and invalidate the meri∣torious Sacrifice of Christ,* 123.15 and account his Blood to have no more virtue nor efficacy in it to Justification, than the Blood of any godly Man.

IV. It also calls upon all faithful Christians, to study the Nature of Christ's Priesthood more and more; much of the Mystery of the two Co∣venants consisteth in Priesthood and Sacrifice, there is something in it hard to be understood.

V. This greatly detects the Ignorance and abominable Error of the Ro∣mish Church, 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 make Peace between God and Sinners.

VI. It may also confute their blasphemous Notion concerning Christ's Priesthood, as if it passed from him unto them; whereas nothing 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 discharge of it, depends the Churches Preservation and Stability: He ever lives to make Intercession for us. And every Believer may from hence go with confidence unto Him in all their Concerns,* 123.16 for Relief and Succour, who Himself is said to be touched with the feeling of our Infirmities.

But this of Christ's offering once for all, and continuing a Priest for ever, the Rhemist 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 Papists affirm concerning their Priest and Mass to be a propitiatory Sacri∣fice for the Quick and the Dead, is detected from hence to be a blasphe∣mous, execrable, and pestilent Error; and by no means are they able to make the Offerings and Sacrifices made by their Priests, as Christ's Suc∣cessors, to hold good in any case, or consonant to God's Word. Which further to evince, we shall here cite a Page of Dr. Owen's, on Heb. 7.24. and so conclude this of Christ's Priesthood.

The Expositors of the Roman Church are greatly perplexed in the reconciling of this Passage of the Apostle unto the present Priesthood of their Church; and they may well be so,* 123.17 seeing undoubtedly they are ir∣reconcileable. Some of them say, That Peter succeeded unto Christ in his Priesthood, as Eleazar did unto Aaron; so Ribera. Some of them deny that he hath any Successor, properly so called: Successorem non habet, nec ità quisquam Catholicus loquitur, si benè & circumspectè loqui velit, saith Aestius. But it is openly evident, that some of them are not so circum∣spect as Aestius would have them, but 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 Eleazar had the Priest∣hood 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 Priest∣hood of the same kind, he doth not deny.

That which they generally six upon is, That their Priests have not another Priesthood, or offer another Sacrifice, 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 Difficulty they could have thought 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 abides himself for ever to discharge the Office of it. Now this excludes all Subordination and Conjunction, all Vicars, as well 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 offer any other Sacrifice than what he offered, as these Priests pretend to offer the same Sacrifice that Christ did: So that still the case is the same between Aaron and his Successors, and Christ and his Substitutes.

3. They say, That Christ may have Substitutes in his Office, tho he abide a Priest still, and altho the Office still continue the same unchange∣able: So God, in the Government of the World, makes use of Judges and Magistrates, yet is himself the supreme Rector of all. But this Pre∣tence is vain also: For they do not substitute their Priests unto him, in that which he continueth to do himself, but in that which he doth not, which he did indeed, as a Priest ought to do, but now ceaseth to do for ever in his own Person; for the principal Act of the Sacerdotal Of∣fice of Christ consisted in his Oblation, or his offering himself a Sacrifice of a sweet-smelling savour unto God. This he did once, and ceaseth for ever from doing so any more; but these Priests are assigned to offer him

in Sacrifice every day, as Partakers of the same Priesthood with him, which is indeed not to be his Substitutes, but his Successors, and to take his Office out of his hand, as if he were dead, and could henceforth dis∣charge it no more: For they do not appoint Priests to intercede in his Room, because they grant he continueth himself so to do, but to offer Sacrifice in his stead, because he doth so no more. Wherefore if that be an Act of Priesthood, and of their Priesthood, as is pretended, 'tis unavoidable that his Priesthood is passed from him unto them. Now this is a blasphemous Imagination, and directly contrary both unto the Words of the Apostle, and the whole Design of his Argument; nay, it would lay the Advantage on the other side.: For the Priests of the Order of Aaron had that Privilege, that none could take their Office upon them, nor officiate in it, whilst they were alive; but altho Christ abideth for ever, yet according to the Sence of these Men, and their Practice thereon, he stands in need of others to officiate for him, and that in the principal part of his Duty and Office. For to offer himself in Sacrifice unto God, he neither now doth, nor can, seeing henceforth he dieth no more. This is the Work of the Mass-Priests alone, who must therefore be honoured as the Successors of Christ, or else be ab∣horred as his Murtherers; 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 unto this purpose; for so he proceedeth: That Priest∣hood which changeth not, but is always vested in the same Person, and in him alone, is more excellent than that which was subject to change continually from one hand to another; for that Transmission of it from one unto another, was an Effect of Weakness and Imper∣fection. And the Jews grant, that the Frequency of their Change un∣der the second Temple was a Token of God's Displeasure. But thus it was not with the Priesthood of Christ, which never changeth, and that of Aaron, which was always in a transient Succession. And the Reasons he gives of this contrary State of these two Priesthoods, do greatly enforce the Argument: For the first Priesthood was so succes∣sive, because the Priests themselves were obnoxious unto Death, the Sum and Issue of all Weaknesses and Infirmities. But as to the Lord Jesus Christ, his Priesthood is perpetual and unchangeable, because he abideth personally for ever: Being made a Priest according to the Power of an endless Life, which is the Sum of all Perfection that our Na∣ture is capable of.

Christ a Prophet.

Mat. 13.57.

A Prophet is not without Honour, save in his own Country.

Luke 7.16.

And they glorified God, saying, That a great Prophet was risen among them.

John 4.19.

The Woman said unto him, Sir, I perceive thou art a Prophet.

Acts 3.22.

For Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you, like unto me, &c.

IT is a common and received Principle amongst all that are truly godly, that Jesus, the Son of the Highest, stands in a capacity of King, Priest, and Prophet to his Church, and so is to be received by all that will on good grounds receive benefit by him. Having spoken somewhat of his Kingly and Priestly Office, somewhat relating to Him in respect of his Prophetical Office, is hinted in the Particulars following.

Prophet.

I. A Prophet is a Mouth to o∣thers, to speak forth what is the Sence and Mind of God to them: And the Lord said unto Mo∣ses,* 124.1 See, I have made thee a God unto Pharaoh, and Aaron thy Brother shall be thy Prophet, and speak unto Pha∣raoh.

II. A Prophet speaks not of him∣self, 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,* 124.2 as Samuel did Saul, and as Nathan did Solomon.

IV. A Prophet gives direction for cleansing from Filthiness, Un∣cleanness, or Leprosy. The Ser∣vant of Naaman came near,* 124.3 and spake unto him, and said, My Father, if the Prophet had bid thee do some

great thing, wouldest thou not have done it? How much rather then, when he says unto thee, Wash, and be clean?

V. A Prophet was to pray for the People, as the proper Work of his place; hence Samuel saith, God forbid that I should sin against the Lord,* 124.4 in ceasing to pray for you, &c.

VI. A Prophet, tho never so good or great, is slighted by his own Neighbours and People; he is without Honour in his own Country.* 124.5

VII. A true Prophet is ordained of God, is sent forth to do that Work and Business:* 124.6 Before thou ca∣mest out of the Womb, I ordained thee to be a Prophet unto the Nations.

VIII. A Prophet is anointed to do and perform the Work proper to his place; as 'tis said, Elisha, the Son of Shaphat,* 124.7 thou shalt anoint to be a Prophet.

IX. A Prophet is the Leader and Guide of the People, as 'tis said, By a Prophet the Lord led Israel out of Egypt.

X. A true Prophet ought to be believed: Believe his Prophets, so shall you prosper.* 124.8

XI. A Prophet bears witness to the Truth:* 124.9 To him give all the Pro∣phets Witness.

* 124.10XII. A Prophet is a Man of God, a Servant of God, and knows his Secrets.

XIII. The Prophets of God laid a Foundation for the Church to build upon, in respect of Faith and Doctrine:* 124.11 And that the Church is built upon the Foundation of the A∣postles and Prophets.

XIV. The Work of a true Pro∣phet is, to perfect the Work apper∣taining to the Church, as well as to lay the Foundation of it: He gave some Prophets,* 124.12 &c. for the perfecting of the Saints, &c.

XV. Prophets are to be Exam∣ples to others: Take, my Brethren▪ the Prophets for an Example.* 124.13

XVI. Prophets gave forth Scrip∣ture by the Inspiration of the Holy Spirit, for Men to have recourse to at all times, for Quickning, Com∣fort, and Instruction in Righteous∣ness:

As it is written in the Prophets. According to the Scriptures of the Prophets.* 124.14 The Prophecy came not in old Time, &c.

XVII. Prophets do not only ex∣pound and shew what is past, and already fulfilled, but foretell and predict things to come, (which they all did more or less) as a proper part of their Work.

Parallel.

I. JEsus Christ is the Mouth of God, who speaks forth his Mind and Will unto the Sons of Men. God,* 125.1 who at sundry times, and in divers manners, spake in time past unto the Fathers, hath in these last days spoken unto us by his Son. The Words which I speak are not mine,* 125.2 but the Father's that sent me.

II. Jesus Christ speaks not of himself, (as he was Man) but the Word of God came to him, to direct him what he should speak: I speak not of my self. The Reve∣lation of Jesus Christ,* 125.3 which God gave unto him, to shew unto his Servants things that must shortly come to pass.

III. Jesus Christ doth anoint others, and install them into Office, of whom it is said, We have received an Ʋnction from the Holy One, that teacheth all things.* 125.4 I thank Jesus Christ, who hath put me into the Ministry.

IV. Jesus Christ gives direction for cleansing from all Uncleanness, both in respect of Body and Soul; He said to the Leper, I will, be thou clean, &c. And when he saw the Lepers, he said unto them,* 125.5 Go, shew your selves to the Priests; and it came to pass, that as they went they were

cleansed.* 125.6 Now are ye clean through the Word which I have spoken to you. He doth not only direct, but giveth cleansing: Having wash'd us from our Sins in his own Blood.* 125.7

V. Jesus Christ did eminently answer the Work of a good Prophet, in praying for the People.

1. For his Friends: I will pray the Fa∣ther, and he shall give you another Comforter.* 125.8 (1.) That they may be kept from Evil.* 125.9 (2.) That they may be sanctified through the Truth. (3.) That they may be brought to an inseparable Ʋnion. Nay, more than this,

2. He prayeth for his Enemies; Father, forgive them, for they know not what they do.

VI. Jesus Christ, tho he was the grea∣test 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:* 125.10 He came unto his own, and his own received him not. Is not this the Carpenter's Son, whose Father and Mother we know? &c.

VII. Jesus Christ was ordained, and sent of God to do the Work and Office of a Prophet: I came not of my self, but the Father sent me.* 125.11 He was faithful to him that appointed him, as Moses also was,

VIII. Jesus Christ is anointed to be a Prophet, and to perform the Work proper to his place; as it is said, Because thou hast loved Righteousness, and hated Iniquity,* 125.12 therefore God, even thy God, hath anointed thee with the Oil of Gladness above thy Fellows. The Lord God hath anointed me to preach the Gospel to the Poor, &c.* 125.13

IX. Jesus Christ is the Leader or Guide of his People, called the Fore-runner and Captain of our Salvation. He shall feed his Flock like a Shepherd,* 125.14 and gently lead those that are with young, &c. Behold, I have given him for a Witness to the People,* 125.15 a Leader and Commander to the People.

X. Jesus Christ ought to be believed. God commands all Men to hear him,* 125.16 and unless they believe in him, they shall die in their Sins. For Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you, of your Brethren,* 125.17 like unto me, him shall ye hear in all things he shall say unto you. And it shall come to pass, that every Soul that will not hear that Prophet, shall be destroyed from among the People.

XI. Jesus Christ did bear witness to the Truth; He witnessed a good Confession before Pontius Pilate, and is called the faithful and true Witness, and First-begotten from the Dead.

XII. Jesus Christ is a Man of God in∣deed, a Servant of God, whose Meat and Drink it was to do his Will, and one who knew all the Father's Secrets: No Man hath seen God at any time,* 125.18 save the only begotten Son of God, which is in the Bosom of the Father, he hath declared him.

XIII. Jesus Christ hath excelled all that went before him in this respect. He was not applauded by the People only, who said he was a Teacher come from God,* 125.19 that he taught like one that had Authority, and never Man spake like him; but he was com∣mended as one fit to be heard, by God himself, and that with an audible Voice from Heaven, This is my beloved Son, hear ye him.

This great Prophet of the Most High hath, in pursuit of his Prophetical Office,* 125.20 laid a fair Foundation for the Church to build upon, in these great and most important Points:

1. He hath set forth God in the Excellency of his Nature, and Perfections. He hath told us, we are to have Faith in him, to love him with all our whole Soul, and with all our Strength, and to worship him in Spirit and in Truth.

2. He hath set forth Himself as Mediator, the immediate Object of Faith, and to be followed in his Life and Doctrine: Another Foundation can no Man lay.

3. He hath confirmed the Holy Scriptures, as the Rule of Worship,* 125.21 directing Men to them for the Regulation of their Hearts and Lives. Search the Scriptures. 'Tis written in your Law, &c. And to the young Man,* 125.22 that would know what he should do to inherit eternal Life, he said▪ How readest thou? &c.

4. He hath set forth the World to come, in the Glory of it, as the Reward of Wor∣ship, telling them that there is a Kingdom to be given, and, The Pure in Heart shall see God.

XIV. Jesus Christ hath not only, as the Author of our Faith, laid a sure Foun∣dation for us to build upon; but, as the Finisher thereof, hath Store of Gifts and Graces to bestow, which he hath promised to give down; and hath also proposed such Examples and Precepts touching all the Particularities of our Duty, which, if followed, cannot miss of perfecting, and making the Church compleat. Be ye mer∣ciful, as — Be ye perfect, as your heavenly Father is perfect. Love one another: Walk as you have me for an Example; and what you would that Men should do to you, that do unto them: This is the Law and the Prophets.

XV. Jesus Christ was the most perfect Copy to write by, the best Example to conform our Lives unto, that ever our Eyes beheld, or that ever appeared. 1. In his unparallel'd Meekness, Humility, Self-Denial, and Contempt of this World. 2. His unwearied Patience under Afflictions and Sufferings. 3. His Zeal and For∣wardness to do good, even to the worst of his Enemies.

XVI. Jesus Christ hath given forth Scripture by the glorious Power of the Holy-Ghost, which are the four Evange∣lists, and all the Epistles; and as to the Book of the Apocalypse, he hath so con∣firm'd it, that he hath made it Damnation

to any that shall add to it,* 125.23 or diminish from it.

XVII. Herein Jesus Christ hath com∣pleated his Work as a Prophet. He did expound to his Disciples what was writ∣ten in the Law of Moses, in the Prophets, and in the Psalms, concerning himself. And not only so, but he foretold them things that were yet to come to pass; as the Destruction of Jerusalem,* 125.24 and the Captivity of the Jews. He did not conceal, but plainly told, that there should be a Day of Distress, such as had not been since they were a Nation. And soon after his Ascension, sent his Angel to signify to his Servant John,* 125.25 for the teaching all his Chur∣ches, many things that are, and shortly should come to pass. As,

1. The Rise, Reign, and Ruine of the last Beast.

2. The Suffering of the Church in the Wilderness, during his Reign.

3. The Glory, Grandure, horrid Wickedness, and fearful Overthrow of Mystery Babylon.

4. The going forth of the everlasting Gospel into all the World.

5. And lastly, his own coming in Glory, with the New Jerusalem, the holy An∣gels, and all Saints, to solemnize the last and dreadful Judgment.

Prophet.

I. ALL other Prophets, besides Christ, were inspired by Christ. The Prophets searched what manner of time the Spirit of Christ in them did signify,* 126.1 &c. by which he preached to the Spirits in Prison.* 126.2

II. Other Prophets pointed at Christ, as the Scope of their Pro∣phecies; they testified before-hand the Sufferings of Christ, and the Glory that was to follow.

III. Other Prophets did but be∣gin the holy Books, that were to be the perpetual Rule of Faith and Practice; they told us of Divine Things but in part.

IV. Other Prophets spake of God by private Inspiration, and the Intelligence of Angels, and few of them confirmed their Words by Miracles.

V. Other Prophets have left their Work, and are all gone: Your Fathers, where are they? And the Prophets,* 126.3 do they live for ever? What Man is he that liveth,* 126.4 and shall not see Death? Abraham is dead, and the Prophets, &c.

Disparity.

I. JEsus Christ received not the holy Spi∣rit by measure, but hath the Fulness of the Godhead dwelling bodily in him. For in him dwelleth all the Fulness of the Godhead bodily.* 127.1

II. Jesus Christ came as the Sum of their Prophecies, to fulfill them, and compleat what they foretold. This is He, of whom Moses in the Law,* 127.2 and the Pro∣phets did write.

III. Jesus Christ did finish and com∣pleat the holy Books, which are to be the perfect and compleat Rule of Faith and Practice to the end of the World. He shewed plainly of the Father. He is that Prophet that all Men are to hear, upon the Penalty of being destroyed from amongst the People. He that hears not his Voice, and believes not his Gospel, shall not see Life, but perish in his Sins. How shall we escape if we neglect so great Salvation, confirmed by Signs and Wonders?* 127.3

IV. But Jesus Christ spake of the Fa∣ther, as he had seen Him, and conversed with Him, heard his Words, and was in his Bosom, before He came down among us in the likeness of Man, and confirmed his Doctrine by many immediate and mighty Miracles. No Man has seen God at any time, but the only begotten Son,* 127.4 that is in the Bosom of the Father, he hath declared him. The things that I have heard of him, I

speak unto you. If I had not done amongst them the Works which none other Man did,* 127.5 they had not had Sin; but now they have both seen and hated both me and my Father.

V. Jesus Christ abides in his Propheti∣cal Office still, that is of like continuance with his Kingly and Priestly Office; as he abides a Priest continually, so a Prophet. He is with his Church, to lead it, and guide it, to the end of the World, as himself saith,* 127.6 And lo I am with you al∣ways, even to the end of the World.

Inferences.

I. WE may infer from hence, That God hath been exceeding good unto the World in sending such a Prophet, after the great Abuse of others that went before; a good Prophet, a great Pro∣phet; none like him that went before him, or should come after him: The Son of God, Emanuel, God with us.* 127.7

II. This informs us also, how exceeding useful our Lord Jesus Christ, as a Prophet, is to his Church; having compleated what others left un∣done, shewing the Riches, Glory, and Duration of the World to come; and indeed, in declaring the whole Counsel of God, and bringing Life and Immortality to light through the Gospel.

III. Moreover, you may seee the absolute Necessity the Church has of such a Prophet, without whom the People would have sate in Dark∣ness, and in the Shadow of Death, and have been left to stumble upon the dark Mountains.

IV. From hence we infer the infallible Certainty of what he has decla∣red, for it could not be that such a Prophet should deceive the World: These things are true and faithful.

V. Behold the strong and forcible Obligation that is upon the World, to believe his Doctrine where it is preached, and to reject all Doctrines that are repugnant to it.

VI. How inexcusable will all those be, who reject his Gospel, and de∣spise his Ministers: It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment, than for them.* 127.8

VII. Let the Christian Church from hence learn to hold fast what she hath received; for the Truth, as it is in Jesus, had a great and faithful Witness, who confirmed it by mighty Miracles, and sealed it with his own Blood.

Christ a Shepherd.

John 10.11.

I am the good Shepherd, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Metaphor.

I. A Shepherd is chosen and ap∣pointed to take care of the Sheep, being a Man skilful in doing that Work and Business.

II. A Shepherd knows his Sheep, he knows their Number, and knows them particularly from Sheep that are none of his, and one from a∣nother.

III. A Shepherd marks his Sheep, whereby they are distinguished from others.

IV. A Shepherd feeds his Sheep, he leads them to green Pastures, and Springs of Water: Should not the Shepherd feed the Flock?* 128.1

V. A Shepherd preserves his Flock, he takes care they do not feed in unwholsom Pastures, and defends them from Enemies.

VI. A Shepherd hath a Fold for his Sheep, whither he brings them for their better Security, and his own Profit.

VII. A Shepherd keeps his Sheep together, suffers them not to stray and straggle abroad, lest they should be lost.

VIII. 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,* 128.2 fought with a Lion and a Bear.

IX. A Shepherd is very tender of his Flock,* 128.3 will not over-drive them, takes special care of the Lambs, and those that are weak and feeble.

X. If a Shepherd has lost one Sheep, if one Sheep or Lamb be gone astray, he will seek it, and when he hath found it, he brings it home with a∣bundance of Joy, saying to his Neighbours,* 128.4 Rejoyce with me, for I have found my lost Sheep.

XI. A Shepherd heals the Disea∣ses of the Sheep. The diseased (saith God to the Shepherds of Israel) have ye not strengthned,* 128.5 neither have ye healed that which was sick.

XII. A Shepherd judges between Sheep and Sheep, between fat and lean Ones; and if any push the weak, and hurt or wrong his Fel∣low, or would thrust and shoulder him out of the Fold, the Shepherd takes notice of it, and accordingly orders such who do the wrong.

XIII. The Shepherd watches over his Sheep, because of the Dangers that might otherwise befall them in the Night: And there were in the same Country Shepherds, abiding in the Field,* 128.6 keeping watch over their Flock by night, &c.

XIV. Shepherds are to give an account of their Sheep, to see that none are lacking.

XV. A Shepherd washes his Sheep (in convenient places) from all Filth and Soil, which they are sub∣ject to contract to themselves.

XVI. A Shepherd delights much to see his Sheep and Lambs thrive.

XVII. A Shepherd, if he sees one or more of his Sheep are in∣fected with any Distemper, so that they may endanger the rest, he se∣parates such from the Flock.

XVIII. A Shepherd separates the Sheep from the Goats.

XIX. A Shepherd leads his Flock to some sweet shady Place, where he makes them rest at Noon, when the Sun shines hot.

Parallel.

I. JEsus Christ is chosen of God, and appointed to take the Care and Charge of the Church, and very capable to undertake that blessed Work.

II. I know my Sheep, saith Christ, and am known of mine. He takes special no∣tice of every particular Saint, he knew Moses by name. He knows their Wants, their Sufferings, their Weaknesses, their Sicknesses, and whatever Service they do for his holy Name-sake.

III. The Lord Jesus hath set his own Image upon his People. The Mark which they always bear upon them, is, Holiness, Meekness, Obedience,* 129.1 by which they are di∣stinguished from the World. Set a Mark upon the Men that mourn.* 129.2 Christ's Sheep are sealed in their Foreheads and Hands. 1. For Distinction. 2. Secrecy. 3. Security.

IV. Christ feeds his Flock like a Shep∣herd,* 129.3 his great care is to put them into good and fat Pastures, and leads them by the still Waters. He gives them good Doctrine, feeding them with Knowledg and Ʋnderstanding.

V. The Lord Jesus, to preserve his Church, doth often charge and caution them to beware of, and avoid all pernicious and evil Doctrine, false Tea∣chers, &c. And he continually defends them from Sin, Satan, and all other Enemies.

VI. The Lord Jesus hath his Church for his Fold, whither he brings his Elect for their better Security, and his own Glory. The Lord added unto the Church daily such as should be saved.* 129.4 Glory to God in the Church, throughout all Ages.* 129.5

VII. The Lord Jesus frequently assem∣bles his People together, and will not allow any to straggle abroad, or be like Lambs in large Places: Exhort one another daily, &c.* 129.6

VII. Christ laid down his Life for his Sheep, exposed himself to great Sorrows and Miseries for their sakes, and engaged with the cruellest of Enemies, who sought

to make a Prey of, and devour his Flock, which all the Malice of wicked Men, who lay Snares to entrap them, cannot accomplish.* 129.7

IX. Christ is exceeding tender of weak and feeble Christians. He shall gather the Lambs with his Arm,* 129.8 and carry them in his Bosom, and gently lead those that are with young. Strengthen ye the weak Hands,* 129.9 and confirm the feeble Knees.

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.* 129.10 When he finds them broken 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 Sheep-fold with Joy.

XI. Christ binds up the broken-hear∣ted, restores Sight to the Blind, and sets at liberty them that are bruised; he pours in Oil and Wine into the Sinners Wounds. I will bind up that which was broken,* 129.11 and will strengthen that which was sick, &c.

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 the Weak, and retain their Right, or would justle them out of the Church, Christ takes special notice of it, and will reward them ac∣cordingly: I will destroy the Fat and the Strong, if they repent not.* 129.12 The Gen∣tiles exercise Lordship, and their great Ones usurp Authority; but it shall not be so among you. — Diotrephes, who loveth to have the Preheminence among them, receiveth us not. — I will remember his Deeds. He that doth Wrong, shall receive for the Wrong.

XIII. Christ continually keeps a strict watch over his People, his Eye is never off them: I will keep it night and day.* 129.13 In this Night of Darkness, how happy are we, that the good Shepherd hath his Eye upon, and watcheth his threatned Flock, since so many Roman Wolves are abroad.

XIV. Christ gives the Father an ac∣count of all his Sheep:* 129.14 Of all those that thou hast given me, I have lost none, but the Son of Perdition.

XV. Christ hath loved us, and washed us from our Sins in his own Blood. 'Tis his Blood that cleanses us (through Faith) from all Sin.* 129.15

XVI. Christ is wonderfully pleased to see his People grow in Grace, and in the Fruits of the Spirit:* 129.16 Hereby is my Father glorified, that you bring forth much Fruit.

XVII. Christ, if he sees any evil, in∣fected, and corrupted Members in the Church, that may endanger the rest, he he gives command to purge them out,* 129.17 or separate them from the Church, by the righteous Censure thereof.

XVIII. Christ will make a plain De∣cision at the last Day. He will separate the Godly from the Wicked,* 129.18 as a Shep∣herd separates the Sheep from the Goats.

XIX. 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.

Metaphor.

I. OTher Shepherds are gene∣rally Hirelings; they keep other Mens Sheep, and not their own.

II. All other Shepherds are no more than Men, and generally poor, and of a mean Race or Descent.

III. Other Shepherds may fail in Skill or Care, or may want Power to help and save their Sheep from Danger, when the Lion or Wolf cometh.

IV. Others are Shepherds of a few Sheep, of a few particular Flocks.

V. Other Shepherds are but Sheep themselves; nay, and if his, they can't have greater Dignity, con∣ferred upon them.

VI. Other Shepherds may lose their Sheep; they may be diseased, rot, and perish, and they cannot help them.

Disparity.

I. CHrist's Sheep are all his own by Cre∣ation; his by free Donation of the Father; his by Election: You have not chosen me, but I have chosen you.* 131.1 They are his by Purchase or Redemption; he bought them with the Price of his own Blood.

II. This Shepherd is the Son of God; never was there such a Shepherd in the Church before,* 131.2 nor ever shall arise after him: He thought it no Robbery to be equal with God.* 131.3

III. Christ is called the Wisdom of God, and the Power of God.* 131.4 His Bow∣els, Covenant, and Faithfulness, will not suffer him to forget or neglect his Flock. He is able to drive away all the Beasts of Prey, with his Voice can make the fiercest Lion tremble; He can make the Devils flie, and restrain the Wrath of Man, and Powers of Darkness, at his pleasure.

IV. Christ is the great Shepherd of the Sheep. He is called Great,* 131.5 1. In respect of his Person: 2. In respect of his Power. 3. Great, in respect of the Flocks he hath the charge and care of. He is the Universal Shepherd; 'tis false of the Pope, but true of Christ. All the Sheep or Flocks that live, or ever lived, were and are his. 4. Great, in respect of the Pastures he hath to accommodate his Sheep. The World is his, and the Fulness thereof. 5. Great, in respect of the many inferior Shepherds that are under him, that must be accountable to him.

V. Christ is the Shepherd of Shepherds. The Patriarchs, Prophets, and Apostles themselves, and all Ministers of the Go∣spel, are Christ's Sheep, and under his charge and keeping.

VI. Christ will lose none of his Sheep, He is able to cure all their Diseases,* 131.6 and to keep them from perishing: My Sheep hear my Voice, and they follow me, and they shall never perish,* 131.7 neither can any Man pluck them out of my hand.

Inferences.

1. IF Christ be the Shepherd of his Sheep, if he hath the Care and Charge of all the faithful People of God; this informs us, that they shall not, cannot be at any time without a Shepherd: for Christ is not short-liv'd, or suject to Death, as other Shepherds are: He ever lives, &c.* 131.8

2. Believers may say with David, If Christ be their Shepherd,* 131.9 they shall not lack.

3. Let other Shepherds remember they are but Christ's Servants, Christ's Deputies, and must be accountable to Him, the chief Shepherd, when he appeareth.

4. We may infer from hence, That the State and Condition of such Men is sad, that worry, and make a Spoil of the Righteous; they are Christ's Lambs they thus grievously abuse, and make Slaughter of.

5. Follow this Shepherd in his Doctrine, in his Example.

6. Examine your selves, whether you be his Sheep, or no: His Sheep know his Voice from the Voice of Strangers. See more under the Meta∣phor of Sheep.

7. Take heed you do not straggle from the Fold, and refuse the Gui∣dance and Conduct of this Shepherd.

8. Enquire where this Shepherd feeds his Flock,* 131.10 and where he makes them rest at Noon.

Christ the Branch.

Zech. 3.8.

I will bring forth my Servant, the Branch.

Zech. 6.12.

Behold the Man whose Name is the Branch.

THe Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latin word, Germen,* 131.11 do meta∣phorically signify Christ. The Greek Interpreters translated it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Vulgar Latin, Orientem; for they judged, that Christ might be so called from that Glory and Brightness, by which he chased away the Darkness that overspread the World; but the Word will not bear that Sence, as the Root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sheweth.

In these places of Scripture, where Christ is called a Branch, we are to understand his human Nature is intended; and this according to the

Judgment of divers Expositors.* 131.12 I will cause the Branch of Righteousness to grow up unto David:* 131.13 Hence he is said to be a Branch out of the Stem of Jesse. And this is according to the Apostle, where he minds, that God sware unto David,* 131.14 that of the Fruit of his Loins according to the Flesh, He would raise up Christ to sit upon his Throne. And upon this account Christ is called the Son of David,* 131.15 and the Off-spring of David.

How fitly Christ may be compared to a Branch, we shall note under three or four Particulars.

Metaphor.

I. A Branch hath a Root or Stock from whence it proceeds.

II. A Branch is of the same Na∣ture with the Stock or Root from whence it naturally proceeds.

III. A Branch partakes of Sap and Nourishment from the Root.

IV. A Branch, or the Branches of a Tree, are the Glory of a Tree.

Parallel.

I. CHrist, as concerning the Flesh,* 133.1 pro∣ceeded from Abraham, Jesse, Da∣vid, Mary, &c.

II. Christ is really and truly Man, and hence he is called the Seed of the Woman,* 133.2 and the Seed of Abraham, &c. and, Made of a Woman, made like unto us in all things, Sin only excepted.* 133.3 Forasmuch as Children are Partakers of Flesh and Blood, he also himself likewise took part of the same.

III. Christ partook of Nourishment from the Virgin, not only in the Womb, but afterwards:* 133.4 Blessed are the Paps that thou hast sucked.

IV. Christ, the Son of Man, being the real Off-spring and Son of David accor∣ding to the Flesh,* 133.5 is the Glory of all David's Race, and of the whole Church of God in general.

Inferences.

1. THis may serve to reprehend 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; and is called the Seed of the Woman,* 133.6 and made of a Woman, upon no other ac∣count than his being born of a Woman. — From hence,

2. We may admire the Goodness and rich Grace of God, and his distinguishing Love to Mankind, in that the Lord Jesus took not hold of the Nature of Angels, but of the Seed of Abraham, that there should be a Saviour for fallen Man,* 133.7 and none for fallen Angels.

3. This shews how Man is magnified and exalted by the Almighty. What greater Dignity can God confer upon us, than that our Nature should be united to, and made one with the Deity? This is the Rise and Ground of all our Hope and Consolation.

Christ the VVay,

Joh. 14.6.

I am the Way, &c. No Man can come to the Fa∣ther, but by me.

I Am the Way, &c. Way is taken properly or metaphorically. In the latter Sence divers things are so called: VIZ.

• The Law or Word of God, Psal. 119.1.
• The Doctrine of the Gospel, Acts 19.9.
• The Secret Counsel of God, Rom. 11.33.
• The Conversation of the Godly, Psal. 1.1.
• The Works of God, Job 41.19.

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.

Metaphor.

I. A Way to attain to any Thing or Place that we greatly de∣sire, and long after, is necessary, without which our End and Desire can never be accomplished.

II. A Way must be assigned by the Publick Legislators of a King∣dom, when it is wanting, and ap∣pears absolutely necessary.

III. A Way that is assigned must be also made known, or else how shall 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.

V. Ways lead from one Place or City to another.

VI. Ways are free for all; none are forbid to travel in such and such common Ways and Roads.

VII. Great Care was to be taken under the Law, that the Ways to the Cities of Refuge should be made smooth and plain; all Stumbling-Blocks and Impediments were to be removed, and they were to be thirty two Cubits broad. Ways ought not only to be laid open, and made known, but also made passa∣ble, and easy to travel in.

VIII. In a Way there ought to be suitable and necessary Accommo∣dations for Travellers.

IX. There is no coming to such or such a City, unless we go the Way which leads thither.

X. Men are glad when they come to the End of a long Journey.

Parallel.

I. THere is an absolute Necessity of a Christ, for without him, Favour and Reconciliation with God the Father cannot be obtained. The Jews,* 135.1 who fol∣lowed after Righteousness, attained it not,* 135.2 because they sought it not by Faith, they stumbled at that stumbling Stone.

II. Jesus Christ is assigned or appoin∣ted by the great Law-giver of Heaven and Earth, to be the Way to Happiness, who saw a Saviour was wanting, and such an one was necessary to bring Man to Glory.

III. Jesus Christ is made known by the Gospel, in which are plain Directions how to find the Way. God saw it neces∣sary to send his Servants, to proclaim and make known Salvation: How shall they believe on him whom they have not heard?* 135.3 and how shall they hear without a Preacher?

IV. Jesus Christ is useful and necessary to all Enterprizes, viz. 1. To Honour: To as many as received him, to them gave he Power to become the Sons of God. 2. To Riches: Riches and Honour are with me, yea, durable Riches and Righteousness. 3. To Peace: He is our Peace,* 135.4 who hath made both one, &c. In me ye shall have Peace. 4. He is Health, Strength, and Length of Days: He that believeth on me shall never die.

V. Christ, the spiritual Way, leads from Sin to Grace, out of Satan's King∣dom to his own Kingdom, from Egypt to Canaan.

VI. Christ is a Way free for all Sinners. The Partition-Wall is now broken down.* 135.5 Jews and Gentiles, Rich and Poor, Young and Old, Male and Female, may freely walk in this Way. None are forbid to come to Christ, to believe in him, and to lead a holy Life.

VII. God, in his infinite Grace and Favour, hath taken care to remove all Impediments and Stumbling-Blocks out of the Sinner's Way. The Way is plain and easy to Men of Understanding;* 135.6 'tis but a falling in Love with God and Good∣ness, and accepting of a Saviour on Go∣spel-Terms, which are not hard:* 135.7 My Yoke is easy, and my Burden is light. 'Tis possible for the greatest of Sinners to be saved. The Way is well-troden; the Pa∣triarchs, Prophets, Apostles, and all the Godly, walked in this very Way. 'Tis made very smooth; the weakest Tra∣veller may without stumbling or danger walk in it.

VIII. In Christ, the spiritual Way, are all things necessary provided: There is Bread and Water of Life, sweet Repose, and precious Grace ready to defray all Expences, for every willing and faithful Traveller.

IX. There is no coming to God but by Christ:* 135.8 There is no other Name given under Heaven, whereby we must be saved. Whoever refuse Christ, and Life through him, let their Confidence be never so great, it will deceive them, and their Hope will prove like the Spider's Web.

X. Poor Sinners greatly rejoyce, when through Christ they are brought home to the Father; but what Joy will it be to them, when they come to the End of their Journey, the Salvation of their Souls!

Quest. In what respect is Christ called the Way, or said to be the Way to the Father?

Ans. As he is Mediator between God and Man.

1. As a Priest, he aton'd and made Peace by his own Blood, and there∣by he is a blessed Way for us to the Father, and as he is a Priest to inter∣cede for us in Heaven. See Advocate.

2. He is the Way, as a King to appoint Laws for us, and to subdue Sin, and other Enemies, in us, and for us.

3. He is the Way, as a Prophet to teach and instruct us by his Word and Spirit, how to receive that glorious Atonement he hath made, and to walk in those Ordinances he hath appointed.

4. He is the Way by that holy Example he hath left for us.

Quest. What kind of Way is Christ?

Ans. 1. He is the only Way to the Father, and eternal Life. (1.) The Patriarchs of old knew no other Way: Abraham rejoyced to see my Day, &c.* 135.9 (2.) The Prophets knew no other Way. (3.) The Apostles knew no other Way. (4.) There is no other Way revealed to Mankind. (5.) There is a Curse denounced to such as shall preach any other Way.

2. Christ is a new Way: The old Way of Access to God was barred and chained up by the Fall; his Blood is called the Blood of the new Covenant. — By a new and living Way, &c.* 135.10

3. Christ is a sure and certain Way; no Man ever missed Heaven, that rightly sought it in this Way.

4. Christ is a safe Way; there is Protection, Guidance, and safe Di∣rection in him.

4. Christ is an easy Way; his Yoke is easy, his Commands are easy.* 135.11 There is Strength, and Supplies of all things necessary, afforded to all that walk in him.

6. Christ is a comfortable Way. There is sweet Company, all Friends and Brethren, and no Enemy walks in this Way; besides, there are ex∣cellent Accommodations.

7. Christ is a plain Way, a Way prepared, cast up, and all Stumbling-Blocks removed.

8. He is a holy Way, all other Ways are unclean and filthy; none but holy Persons can walk in this Way.

9. 'Tis a Way of God's devising and finding out.

10. 'Tis a costly Way: It is a cheap Way to us, but dear to God; it cost Him the parting with his own beloved Son, and Christ the Price of his precious Blood.

Metaphor.

I. OTher Ways lead only to ex∣ternal Places and Privi∣leges.

II. Other Ways lead to a Place, but they are not that Place to which they lead.

III. Other Ways are sometimes out of Repair, and unfit for Tra∣vellers.

IV. Other Ways have no Life in them, nor can't preserve the Traveller from Death and Danger.

Disparity.

I. CHrist leads to the blessed, immor∣tal, and eternal God, Heaven, and lasting Happiness.

II. Christ and the Father are one; He is the End of a Saints Journey,* 137.1 as well as the Father.

III. But Christ is a Way never out of Repair, nor unfit for Sinners to walk in.

IV. Christ is a living Way; He is a speaking, directing, animating,* 137.2 and quickning Way; He preserves from Death and Danger.

Inferences.

1. BLess God for this Way. O what infinite Grace is here, that the Almighty should be so kind and merciful to us poor Sinners, as when we had barr'd up our Way to him, he should find out another for us, and be at such great charge as to send his own Son to be the Way it self.

2. We may infer from hence, that the Salvation of the Elect is one and the same,* 137.3 hence called common Salvation.

3. It shews us, that there 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!

6. It reprehends those who hope or think to find other Ways to Heaven. The Papists think to get thither by their own Merits, the Quakers by the Light within, &c.

7. Labour to see a Necessity of Christ.

8. Prize Christ, O value Christ; He is All in All, He is every thing to Believers; you can never over-value precious Jesus.

Christ a Rock.

2 Sam. 23.3.

The Rock of Israel spake to me, &c.

Mat. 16.18.

Upon this Rock will I build my Church.

1 Cor. 10.4.

And that Rock was Christ.

THe Lord Jesus is compared to a Rock.

Metaphor.

I. A Rock is a firm and an im∣moveable thing, good for a Foundation: I will liken him unto a Man that built his House upon a Rock,* 138.1 &c. That which is built upon a Rock, stands sure in a tem∣pestuous and stormy Season: The Rain descended, the Floods came, and

the Winds blew, and beat upon the House, and it fell not.

II. Rocks in ancient Times were made use of for Habitations; People dwelt in them, as well as built up∣on them;* 138.2 they hewed out Houses or Habitations in Rocks.

III. A Rock is Locus excelsus, an high Place; tho they have their Root low and deep, yet their Tops being high and soaring, are lifted far above the Surface of the Earth.

IV. Rocks being high, or eminent Places for Height, they are ex∣ceeding useful to take pleasant Pro∣spects; from hence one may see afar off:* 138.3 From the Tops of the Rocks I see him, saith Balaam.

V. Rocks are strong, and were made use of for Defence; they are Cannon-proof; no Fortifications like some Rocks; they are impreg∣nable:* 138.4 David for Security came into a Rock.

VI. Rocks are durable, perma∣nent and lasting; there is no remo∣ving a Rock; they grow not weak with Age, but continue the same from one Generation to another.

VII. Rocks yield Honey: Out of the Rock with Honey would I have satisfied them;* 138.5 and elsewhere 'tis said, He gave them Honey out of the Rock.

VIII. Rocks yield the purest Wa∣ter, most pleasant Springs proceed from them. No Water, says the Naturalist, is so clear, as that which comes percolated through Rocks.

IX. Precious Stones and Jewels are but as it were the Sperm, the Spawn, or (as Philosophers would have them) the Sweat of Rocks. All rich Mines of Gold and Silver (as is evident from that in Job) are in and among Rocks.

X. Rocks yield Oil: The Rocks poured me out Rivers of Oil,* 138.6 saith Job. And in another place 'tis said, God made Israel to suck Honey out of the Stone,* 138.7 and Oil out of the hard Rock.

XI. Rocks afford a very sweet and refreshing Shadow in hot Coun∣tries, to weary Travellers.

XII. Rocks are dangerous to stumble at, or to fall on, especially, to fall from. When Men get up almost to the Top of a high and mighty Rock, and suddenly through want of care fall down, such are broken to pieces, and perish inevi∣tably.

Parallel.

I. THe Lord Christ is a firm and sure Foundation: Vpon this Rock will I build my Church, &c. Behold,* 139.1 I lay in Zion for a Foundation, a Stone. — Ano∣ther Foundation can no Man lay.* 139.2 The Church being built upon Christ, the Gates of Hell shall not prevail against it. Who∣soever lays the Stress and Structure of his Salvation upon this Foundation, the

Powers of Hell, and Rage of Devils, shall never be able to subvert and destroy. This made the Apostle to break forth in that holy Triumph, Rom. 8.* 139.3

II. God in Christ is a Believer's spiri∣tual Habitation; they, like the Dove,* 139.4 make their Nest in the Clifts of the Rock. He that dwelleth in Love, dwelleth in God.

See Habitation, Dove, &c.

III. Christ, our Rock, is high in re∣spect of the Dignity of his Person; He is the high God. He was lower than Men in the state of his Humiliation, yet far higher and more glorious than the Angels. He is high in respect of his Dwelling-place, being exalted far above all Hea∣vens; high in respect of his Power and Sovereignty, having absolute Dominion over Devils, Angels, and Men.

IV. He that by Faith ascends upon the Top of this spiritual Rock, may take a better Prospect and Survey of Heaven, than Moses could of Canaan, when he stood upon the Top of Pisgah. He sees most of God, and the Glory of the other World, that stands upon the Rock Christ.

V. God in Christ is the Godly Man's Refuge. He that makes God his Defence, or flies to Christ for Refuge, needs not fear Devils, nor wicked Men,* 139.5 nor what all the Powers of Hell can do unto him.

See Strong-Tower.

VI. The Lord Jesus hath the Stability of a Rock in him. He is the Rock of Ages; the same yesterday, to day, and for ever; He grows not weak; as his Years, so his Strength decays not.

VII. All sweet Peace and Comfort pro∣ceed from the Rock Christ:* 139.6 His Promises, are sweeter than Honey, or the Honey-Comb.

VIII. That celestial Stream, Spring, and River of Comfort, viz. the Spirit, proceeds from the Throne of God,* 139.7 and the Lamb: From this Rock, saith a worthy Writer, the clear and crystalline Streams of living Water bubble forth.

IX. In Christ are hidden all the Trea∣sures of Wisdom and Knowledg, all the Graces of the Spirit, (which are com∣pared to, but far more excellent than Gold, Pearl, or precious Stones) are only to be found in this spiritual Rock.

X. Christ affords us Store of precious Oil; the Spirit is so called, with which the Godly are all more or less anointed: We have received an Ʋnction from the Holy One. No Oil like that which comes from this Rock.

XI. Christ is as the Shadow of a great Rock in a weary Land; He keeps off all the hot scorching Beams of the Wrath of God, and Hell.

See Apple-Tree.

XII. Christ is a Rock of Offence, many stumble at him, and fall on him, and some fall from him, whose State of all is very sad: For when Men fall from this Rock, having gotten up very high by a speculative Knowledg and Profession, they fall suddenly to the lowest Hell.

Metaphor.

I. ROcks, tho they abide and last long, yet are not ever∣lasting.

II. Rocks in many respects are barren, useless, and unprofitable things, yield no Fruit; Seed that falls upon a Rock comes to no ma∣turity: Some fell upon a Rock, &c.

III. Rocks are part of the cour∣sest and grossest Element; they are but Earth, condensed and congealed into a massy senseless Lump.

Disparity.

I. CHrist abides for ever and ever, he being stiled the Rock of Ages.

II. Christ, the spiritual Rock, is very fruitful, and every way exceeding profi∣table.

III. Christ is of the highest and best of Beings, He that made and formed the Elements, and gave being to all Crea∣tures and Things, who, tho called a Rock, yet is the Lord from Heaven, and a quickning Spirit.

Inferences.

1. TAke heed Christ be not unto you a Stumbling-Stone, and Rock of Offence.

2. Let the Godly, who dwell in this Rock, fear no Evil; their Rock is not like our Rock.

3. Get into this Rock, be like the Dove, that makes her Nest besides the Holes Mouth.

4. When you are down in the Valley, and the Waters swell, and threa∣ten to overflow you, get with David by Faith and Prayer upon the Rock that is higher than you.

5. Prize the Rock; precious Water, Honey, and Oil flow from it. 1. 'Tis a rich Rock. 2. 'Tis a living Rock. 3. 'Tis an invincible Rock. 4. 'Tis a feeding and fattening Rock. 5. 'Tis a Rock of Pearls and Diamonds. 6. 'Tis an eternal Rock.

6. When you see a great Rock, think of Christ.

7. Build all your Hopes of Happiness upon it; let your Anchor be so cast, as to take hold of this Rock.

Christ a Fountain.

Jer. 2.13.

They have forsaken me, the Fountain of living Water, &c.

Zech. 13.1.

In that Day there shall be a Fountain opened, &c.

AMong the many Things that Christ is compared to in the holy Scripture, to set forth his transcendent Excellency, Beauty, Use∣fulness, and Perfections, this of a Fountain is none of the least, it being a most profitable Metaphor.

Metaphor.

I. A Fountain is the Spring and Head of a River;* 142.1 from thence Waters issue and stream forth: 'Tis the Rise and Beginning of Springs and Waters.* 142.2

II. A Fountain implies Abun∣dance of Water: I will open Foun∣tains in the midst of the Vallies,* 142.3 — that is, Fulness or Store of Water; it denotes Plenty.

III. A Fountain is very tenacious, a Place fit, dense, hard, and well-compact, to retain the Water, lea∣ving some certain Passage, for to let its Water out in an orderly manner.

IV. A Fountain, when the Pas∣sage or Vent is open, lets out its Water freely.

V. Fountains always empty them∣selves into low Places; they love to glide in the Vallies of the Earth: He sends his Springs into the Vallies.* 142.4

VI. Fountains, by letting out their Water into Vallies, Meadows, and low Ground, make them very fruitful, when Mountains, and high Grounds abide barren and unprofi∣table.

VII. Fountain-Water is usually common to all the Poor, and he that hath no Money may partake of it; none are forbid to come to a Fountain.

VIII. Fountains yield pure and unmix'd Water. Streams are some∣times muddy, they may be defiled; but Fountain-Water is clear, fair, and without Filth.

IX. Many Fountains are deep, Men may swim in them; 'tis hard to find a Bottom.

X. Fountains are pleasant and delightful to behold; 'tis a lovely thing to see, and abide by Foun∣tains of Water; they beautify and adorn a Place, and make it much more pleasant and desirable. Hence Fountains, or Pools of Water, Solo∣mon reckons up as one of the De∣lights of the Sons of Men.* 142.5

XI. Fountains are Places good to wash and bath 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,* 142.6 proceed not from the same Fountain.

XIII. Fountains are sufficient to fill many great and small Vessels; those that go thither may take what they need, yea, fill their Vessels to the Brim, and not diminish of its Fulness.

XIV. A Fountain is constant in its emanations, or continual run∣nings, and flowings forth.

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.

Parallel.

I. FRom GOD, as from a Fountain, that great and glorious River of the Spirit flows; it proceeds out of the Throne of God, and the Lamb.* 143.1 Hence Christ is compared to a Fountain,* 143.2 as well as the Father. He is the Spring and Rise of all Spiritual Joy and Consolation, the Head of all the Waters of Life: With thee is the Well (or Fountain) of Life.* 143.3

II. Christ hath Abundance, yea, a Fulness, all Fulness of Grace and the Spi∣rit is in him, he received it not by measure.* 143.4 He is given to be the Head ••••ver all things to the Church, which is his Body, the Fulness of Him that filleth all things. There is Abun∣dance, nay, a Redundancy of all Divine Grace, Peace, and Refreshment, in the Lord Jesus, an Ocean or Sea of Goodness.

III. As the Lord Jesus contains, so he retains the Waters of Life in himself. He is a spiritual Fountain, every way fit, and well-compact, (in respect of that glorious Union of the two Natures in one Person) to retain all heavenly Fulness; and has ordered certain Passa∣ges, as Conduit-Pipes, viz. Ordinances and Promises; which through the help of the Spirit lets out Divine Grace and Comfort, in a gracious and orderly manner, to all his Saints.

IV. Christ is a Fountain opened.* 143.5 He hath made a Passage or Vent, by assuming Man's Nature, and dying on the Cross, to let out his Grace and spiritual Bles∣sings to the Sons of Men. And with what natural Freeness doth this Fountain run!

He seems restless, always diffusing, imparting, and giving forth from Himself, to all thirsty Souls: Whoever will, let him take of the Water of Life freely.* 143.6

V. Jesus Christ filleth the humble Soul with Goodness; He delights in the low∣ly Heart. The lofty mountainous Spirits, or dry heathy Souls, retain not the Water of Life;* 143.7 they cannor receive the things of the Spirit. He resisteth the Proud, but gives Grace to the Humble.

VI. Jesus Christ, by letting forth his Spirit, and heavenly Grace, into the hum∣ble and lowly Heart, maketh it very fruit∣ful in Holiness and good Works. The Churches of Christ, like low Meadows, near the Fountain, whose Waters con∣tinually flow, are always green and flou∣rishing, and know no Drought; when the Wicked, like Hills and dry Ground, are barren and unprofitable.

VII. The Waters of Life, which flow from Jesus Christ, the Divine Fountain, are common to all. None are forbid to come to Christ. The Poor, and He that hath no Money,* 143.8 (no Worth or Righteous∣ness in him) is invited to come to these Waters.

VIII. The Water in this spiritual Fountain, Christ, is pure,* 143.9 clear as Chry∣stal; there is no Mud, nor the least mix∣ture of any Defilement in it. Men have endeavoured to foul and pollute the Do∣ctrine of Christ, and his Ordinances, which flowed from him; but Truth in it self, in the Fountain, is still the same, and cannot be corrupted.

IX. Jesus Christ is a deep Fountain. We read of the deep Things of God; Christ's Riches are said to be unsearchable; There are such Depths of Mercy and Goodness in Christ, that none can find a bottom. His Love and Grace is very wonderful.

X. Christ is a delightful and pleasant Object. There is no Fountain so lovely to the sensual Eye, as Christ is to the Eye of Faith. He is called a Fountain of Gardens, or the Garden swelling-Fountain, or Fountain of the Gardens,* 143.10 as Mr. Ains∣worth reads it. The Church is a Garden, Christ is the Fountain that waters it; and how pleasant is a Fountain in a Garden!* 143.11 At his right-hand there are Pleasures for evermore. — And thou shalt make them drink of the Rivers of thy Pleasure.

XI. Christ is the Souls only Bath; in this Fountain Sinners must wash, if ever they would be clean: 'Tis his Blood that cleanses us from all Sin; hence he is said to be a Fountain opened for Sin and for Ʋncleanness.* 143.12

XII. There is nothing unsavoury in Christ, nothing bitter nor brackish in him; whatsoever flows from this Foun∣tain is sweet and good; every drop of this Water is as sweet as Honey.

XIII. Christ is able and sufficient to fill and satisfy all the Hearts and Souls of Men and Women that come unto him. Believers may have here what they really want, and yet diminish not from Christ's Fulness.

XIV. Jesus Christ, the heavenly Foun∣tain, hath never ceased running from the beginning of the World; his Goodness always flows forth, from one Generation to another.

XV. If any Man (saith Christ) be thirsty, let him come unto me, and drink.* 143.13

XVI. The Riches and Treasures of Christ are inexhaustible. He is always full: He has Springs in himself, and can never be emptied, nor dried up. As for quantity, so for quality, this Fountain is ever the same, never loses its lively Virtue and Efficacy; the Watees that flow from hence, have the same Operation that ever they had.

Prophet.

I. FOuntains are beholden to some other Thing (as the Sea, Springs, and Vapors) for their Waters; the Rise and Origi∣nal of their Waters is not from them∣selves.

II. Fountains only contain earth∣ly and elementary Water.

III. Other Fountains can't heal Distempers or Diseases of the Soul; but few have that virtue in them as to heal the Body.

IV. Fountains cannot give Life, tho they may help to preserve and maintain it.

V. He that drinks of the Water of other Fountains may thirst again.

VI. Other Fountains may be fill'd and stopp'd up, as the Well that Abraham's Servants digged; or however the Streams may be stayed.

Disparity.

I. JEsus Christ is God, and as so con∣sidered hath all Fulness originally and independently in Himself, being Superintendent over all Creatures, He that made Heaven and Earth, the Sea, and Fountains of Water.

II. Christ is a Fountain that contains spiritual Water, of a most divine and sublime Nature.

III. Jesus Christ is the Fountain that heals all Diseases, both of Body and Soul. 'Tis opened for Sin, and Uncleanness, of the inward Man more especially.

IV. Christ giveth Life to Men, yea, a threefold Life: 1. Natural Life. 2. A Spiritual Life. 3. Eternal Life. He raises from the Dead, and quickens whom he will; hence called our Life.* 145.1

V. But he that drinketh of the Water that flows from Christ,* 145.2 this living Foun∣tain, shall thirst no more.

VI. Christ cannot fail of his Fulness;* 145.3 He cannot be stopp'p up by the Skill of Men nor Devils; nay, none can hinder the glorious Streams that flow from Him from watering and refreshing his People.

Inferences.

I. WE may infer from hence, That Sin is of an hainous and de∣filing Nature; 'tis called here Ʋncleanness, and such Ʋn∣cleanness that is not easily washed off.

II, Behold the exceeding Greatness of God's Love, and of the Love of Christ, to polluted Mankind, in providing such a Fountain to wash their Souls, their defiled Souls in.

III. Be sure, that God's People shall never want sufficient Means for inward cleansing and purification.

IV. How inexcusable are those that die in their Filthiness under the Go∣spel? If Naaman, after the Prophet directed him to wash in Jordan, had returned without washing, who would have pitied him if he had died a Leper? Sinner, who will pity thee, if thou refusest to wash and 〈◊〉〈◊〉 clean?

V. Let polluted and unclean Sinners come to this Fountain, and for their further encouragement, observe these following Motives and Con∣siderations.

1. There is abundance of Filth in thy Heart and Life, which must be purged and washed away, or thou must perish.

* 145.42. There is no Fountain can wash away thy Sin but this; all Soul-cleansing is by Christ's Blood. All the Legal Purifications pointed to the spiritual Purgation by Christ's Blood: the like does Baptismal Washing; the outward Washing of the Body, signifies the inward Washing by Faith in this Fountain.

* 145.53. This Fountain can wash and heal thee, whatever thy Uncleanness and Sickness is; it cleanses from the Guilt of Sin, and from the Filth of Sin also.

4. This Fountain is opened; which Expression signifies, (1.) The Wil∣lingness of Christ to accept and embrace poor Sinners. (2.) It shews the Clearness of Gospel-Revelation, above the Legal. Non dubito, &c. saith Calvin: I do not doubt but by this word he shews the Differences between Law and Gospel: Christ was a Fountain for Sin under the Law; but he was as it were a sealed Fountain, or hid and vailed under many Types, Shadows, and Ceremonial Washings; the Stone is now removed, that lay upon the Mouth of the Well. (3.) It shews the Readiness and Easi∣ness of Access, which is afforded to poor Sinners to come to Christ.

5. Consider the Multitude of Sinners that have been cleansed by Christ.

6. Consider the Multitude of Sins in every one Sinner washed away.

7. Consider the happy State of all such as are made clean.

8. Thou knowest not how soon this Fountain may be shut up as to thee.

Caution. Take heed of slighting and undervaluing of the Fountain of Christ's Blood. What do they less than slight it, who think they can get cleansing from Sin by the Light within? What do the Papists less, who have other Purgations, who go to their Mass, and call that a propitiatory Sacrifice; who go to the Merits of their own Works, thinking thereby to expiate Sin, and purchase God's Favour? What do all such else, that rely upon the Mercy of God without having an eye and respect to Christ's Blood? What do all those less, that never come, tho very guilty and unclean, and often invited to this Fountain? Let the opening of this Fountain move thee to open thy Heart.

Exhort. To love him who hath washed thee, to be thankful, to believe, to be humble, and deny thy self. When ever thou seest a Fountain of Water, think upon Christ, the spiritual Fountain.

Consolat. Here is Comfort, a Fountain of Comfort for poor Saints: Thou hast a bitter Fountain in thee; here is a sweet one to cleanse thee: Thou hast a filthy Fountain; here is a clear and chrystal one, to bathe and wash thee. Christ is more able to cleanse, than Sin is to defile. Darest thou say, that thy Filth is greater than this Fountain can wash away? O Soul, Christ can wash the Black-Moor white. Remember, whatever Satan says, this Fountain is open.

Christ the Head,

Col. 2.19.

Not holding the Head.

THe Son of God is very often in the holy Scriptures called an Head, and may be so for divers Considerations:

1. In respect of Angels,* 145.6 He is the Head of all Principalities and Powers.

2. In respect of Man, the whole Race of Man;* 145.7 the Head of every Man is Christ.

3. In respect of the Powers of the World; He is the Head of Kings and Princes, and all the Powers of the Earth.

4. He is the Head of the Gospel-Building:* 145.8 The Stone which the Builders rejected, the same is become the Head-Stone of the Corner.

5. He is the Head of the Body, the Church,* 145.9 which alludes to a natu∣ral Head, and doth agree therewith in divers respects; of which take these Examples.* 145.10

Metaphor.

I. THe Head is the highest part of the Body, more loftily placed than all the rest of the Members.

II. The Head is the Seat of the Senses. There is the Eye to see, the Ear to Ear, the Organs to smell and taste, by which things are truly distinguished, even the good from the bad, for the benefit of the whole Body.

III. The Head is the common Treasury of the whole Man; what∣soever comes is lodged there, for the rest of the Members.

IV. The Head doth transmit, or cause to be transmitted, by way of communication, all the Supplies ac∣cruing to all other parts of the Body, whether it be Ease from Pain, by Application of Comfort, &c.

V. The Head is the very Foun∣tain of Strength, and cunning Poli∣cy, so signified concerning the Ser∣pent: He shall bruise thy Head, &c.

* 146.1VI. The Head is the Place where Burthens are carried, &c. Three Baskets were on the Baker's Head.* 146.2

VII. The Head is the Seat of Sorrow; there it is received and centered.* 146.3

VIII. The Head receives the Hand of Blessing from the Father.* 146.4

IX. The Head receives the Con∣secration of God, both in case of Nazarite and High-Priest.* 146.5 The anointing with Oil (or the holy Unction) was upon the Head, whereby the whole Man became sanctified, and set apart for God.

X. The Head beareth the Glory, whether it be the holy Mitre, and sacred Crown,* 146.6 appertaining to the Priest;* 146.7 or the Royal Diadem ap∣pertaining to Secular Princes, and Crown of Gold.

XI. The Head is the principal Object of Envy and Fury, most threatned and struck at, and receives the Signs of Death. Jezebel threat∣ned the Head of Elisha;* 146.8 the Wife of Heber struck at the Head of Si∣sera.* 146.9 The Beast appointed for Sin-Offering was to have hands laid up∣on the Head;* 146.10 this was a Sign of Death.

XII. The Head is the Subject of Humility. When Men have been much affected with some great Thing, they put Earth upon their Heads.* 146.11

XIII. But notwithstanding all, the Head is the Glory of the Man.

XIV. The Head sheweth the greatest Signs of Pity and Sympa∣thy to the poor, distressed, and af∣flicted Members.

XV. The Head is the governing Part of the whole Man; the Eyes,

the Ears, the Hands, the Feet, are all governed by the Head.

XVI. The Head loves the Body that belongs to it, and is concerned night and day for its Prosperity.

XVII. The Head receiveth Reve∣rence and Respect, Love and Ho∣nour, from the Body, and the Mem∣bers.

Parallel.

I. THe Son of God, as he was higher by Birth than Men, yea, than the greatest of Men, Kings, and mighty Po∣tentates of the Earth, &c. so is he by Place and Office: God hath anointed him with the Oil of Gladness above all his Fellows,* 147.1 and set him over the Works of his Hands.

II. The Son of God, the mystical or spiritual Head, is the Seat of the spiritual Senses. There is the clear seeing Eye, the perfect hearing Ear, the pure, true, and infallible Taste, by which Things are distinguished aright, the good from the bad, for the benefit of the whole Body the Church.

III. Jesus Christ, as a publick Person, and Head of his Church, is Receiver-General, and common Treasury of the whole Body. Whatsoever came originally from God, for the Good and Benefit of the Church, is lodged in Christ as Mediator, and Head of his Church. As David said,* 147.2 All my Springs are in thee; so may the Church say of Christ, We beheld his Glory, as the Glory of the only begotten Son of God, full of Grace and Truth. It pleased the Father,* 147.3 that in him should all Fulness dwell.

IV. The Son of God doth transmit, or cause to be transmitted, by way of com∣munication, all the Supplies of the Mysti∣cal Body, whether it be Peace of Consci∣ence, Ease for Soul-pains, by an Appli∣cation of his Blood, and Spirit to comfort. 'Tis by Him, that the whole Body,* 147.4 by Joints and Bonds, have Nourishment administred one to another, as knit together in all parts, and increasing with the Increase of God: Of his Fulness we all receive, and Grace for Grace.* 147.5

V. The Son of God is the Fountain of Strength to his Church; 'tis said, All Power is given to him. I can do all things,* 147.6 through Christ that strengthens me.

VI. Jesus Christ was a Man of Labour, that carried our Burthens for us in Di∣vine respects: The Burthen of Tempta∣tions from Satan and the World fell upon him; the Burthen of Persecution, even to Death it self. The Lord laid on him the Iniquities of us all.* 147.7

VII. The Lord Jesus was a Man of Sor∣rows, and acquainted with Grief.* 147.8 There was no Sorrow like his, it was heaped upon him even to perfection.

VIII. The Lord Jesus is the Man of God's Right-hand, made strong for Him∣self, upon whom the Blessing is conferred by the Father, as a Token of Good to the whole Church: In Him all the Fami∣lies of the Earth are blessed.* 147.9

IX. Christ, the holy and spiritual Head, received the Consecration of God; for he was filled with the Holy-Ghost from the Womb, and as a perfect Nazarite con∣tinued separate till his Baptism, at which time the holy Anointing being upon him in a visible manner, did furnish him for his 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 parts of his Body also, even to the Skirts of his Garment. Say ye of him whom the Father sanctifieth, and sendeth into the World, &c. Who through the eternal Spirit offered himself to God.

X. The Son of God not only beareth the Glory of Priesthood, but the highest Glory of his Father's House, which con∣sists of Kingship, &c. Thou art a Priest for ever, &c. We see Jesus made a little lower than the Angels,* 147.10 &c. crowned with Glory and Honour.

XI. Christ was the principal Object of Envy and Hatred. The Devil envied him, the Jews hated him without cause, Herod threatned him. One while they waited to kill him▪ at another time they led him to the Brow of the Hill, that they might cast him down headlong to destroy him. At last they came and laid their hands upon 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 publick Sa∣crifice: He died for our Sins, according to the Scriptures. Christ our Passeover is sa∣crificed for us.

XII. The Lord Jesus was a Subject of great Humility, much affected with God's Providences, and Mens Wickednesses. He wept when Lazarus died. Christ wept, when the Jews rejected him to their own Destruction; and,* 147.11 as Publius Lettius saith of him, he was never seen to laugh, but often to weep. The Devil, Herod, Pontius Pilate, with the Jews, were not content to persecute and drive the Son of God to Corners; but after they had agreed with Judas to betray him, they endeavoured, as much as lay in them, to take this blessed Head off from his Mystical Body; nothing would satisfy them, till they had slain the Lord of Life and Glory.

XIII. And so is Jesus Christ the Glory of God, the Glory of the Church. She glories in Him: His Head is as the most fine Gold: He is altogether lovely.* 147.12 This is my Beloved, and this is my Friend, O Daughters of Jerusalem.

XIV. Christ, being in all things like unto us, Sin only excepted, hath shewed no small Signs of Pity and Sympathy, as one touched with our Infirmities, as ap∣pears both before he left the World, and since. 1. He comforts them by good Words and Promises;* 147.13 he will not leave them comfortless, but will come to them. 2. He assureth, 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, Saul, why persecutest thou me? &c.

XV. The Son of God, as Head of the Church, hath the Government on his Shoulders; his Members hear his Voice,

and keep his Commandments, and his Commandments are not grievous unto them.

XVI. Jesus Christ loves his Church, yea, all his Members. He died to save and redeem them, he shed his Blood to wash and sprinkle them, and went to Heaven to prepare a Place for them, and is concerned both night and day for their Prosperity and Welfare; he will come again from thence to solemnize the glorious Marriage, and receive them unto himself, that where he is, there they may be also.* 147.14 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 his own Blood. 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 Son of God receiveth Reve∣rence and Respect, Love and Honour, from the Church, and all its Members, when others despise him, and 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 tho now they see him not, yet believing,* 147.15 they rejoice with Joy unspeakable, and full of Glory. He is precious in their Esteem; his Name is as Ointment poured forth.

Metaphor.

I. THe natural Head is joined but to one numerical and physical Body.

II. The natural Head is joined to the physical Body, by fleshly Bonds and Ligaments; Veins and Sinews, Nerves and Arteries, &c.

III. The natural Head is some∣times sick, being liable to many Di∣stempers of very dangerous conse∣quence, as Apoplexies, &c. and be∣ing so, it cannot help the Body.

IV. A natural Head doth many times fall asleep, and so becomes unsensible, and uncapable of secu∣ring its Body and Members, at that juncture of Time.

V. A natural Head is weak, and wants Help it self; for there is no Man so wise, but may receive Addi∣tions from others, and doth so in all Arts and Sciences: yea the An∣gels themselves have made known to them by the Church, the manifold Wisdom of God, and are in some re∣spects charged with Folly.

VI. A natural Head may afford some small help to the Body, but cannot bless what it affords.

VII. A natural Head may be bro∣ken, dasht in pieces, and lose its Power of helping the Body and Members.

VIII. A natural Head may dye and lie by the Walls, where is then its Help.

Disparity.

I. THe Son of God, the mystical Head, is joined to many numerical and physical Bodies: He is not only Head of Angels, even of all Principalities and Powers, but of all Men in some sence; and to the Church, and every true Member thereof, in a more special and peculiar sence: I would have you to know, that the Head of every Man is Christ, and he is the Head of the Church, the Fulness of him that fills all in all.

II. Jesus Christ is joined to the mysti∣cal Head, by spiritual and more lasting Bonds; as the Bond of voluntary Choice, of Promise, and invisible Union. Ye have not chosen me, but I have chosen you. Because I live, you shall live also, that they also may be one, at thou, O Father, and I am one. I in them, and thou in me, that they may be made perfect in one.

III. The Son of God is never sick, but always in a capacity, not only to help his sick Body on Earth, but also against all Diseases; much more permanent than the Angels of God, dwelling where Sickness cannot approach: Neither shall there be any more Sickness or Pain.

IV. But the Son of God is the Angel of God's Presence, and made the Keeper of Israel, who neither slumbers, nor sleeps.

V. The Son of God is not weak, wants no Help from other Men, in respect of any Arts or Sciences whatsoever: for if the first Adam had such strength of Wisdom and Knowledg as to give Names to all things sutable to their Natures, who was but earthly; much more the second Adam, who was the Lord from Heaven. In whom are hid all the Treasures of Wisdom and Knowledg.

VI. The Son of God cannot only afford sutable Help to the Body, and Members, but can bless the Help to them, bless Soci∣ety and Communion, bless Word and Sa∣craments, bless Lenitives and Corrosives,* 149.1 Rod and Staff, make all things work to∣gether for good.

VII. The Son of God though he was hard laid to, and much struck at, by the Powers of 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 shall fall upon this Head of the Corner,* 149.2 shall be broken to pieces. He bruised the Head of the Combatant.

VIII. The Son of God hath passed through the Gates of Death, hath con∣quered him that had the Power of Death, and can never dye, Death hath no more Dominion over Him: He ever lives to make Intercession for the Saints: lives for evermore.

Inferences.

1. THis sheweth the great Love and Goodness of God in giving such a Head.

2. The great Love of Christ, and his wonderful Condescention in stooping so low, as to become a Head to poor Mortals.

3. What a happy Condition the Church and Members of Christ are in. (1.) Interrested in the same Love with the Head. (2.) Under the same degree of Election with the Head. (3.) Allied to the same Relations, in∣terested in the same Riches, and assured by Membership of the same Life and Immortality in the World to come: Because I live you shall live also.

4. Affords a very great motive to all Men to seek Union and Member∣ship with him, because as he is, so shall they be also hereafter in the next State; When he shall appear, we shall be like him.* 149.3

Christ a Garment for Sanctification.

Rom. 13. ult.

But put ye on the Lord Jesus, and make no Provision for the Flesh, &c.

IN this Text are two Parts:

• 1. An Act.
• 2. An Object.

I. An Act, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is a Metaphor taken from puting on of Garments, a Phrase used by the Apostle often in reference to the New Man, Eph. 4.24. In reference to the Spiritual Armour, Eph. 6.11. In reference to Acts of Mercy, Col. 3.12. And here, in reference to the Application of Jesus Christ, in respect of Sanctification. From the scope of the Text 'tis evident the A∣postle intends Gospel Holiness, he presses the Saints at Rome to a godly Life, and not only to walk holily, but to draw all Power of holy walking from Christ, so as to be cloathed with the Vertues and Graces of his Spirit.

Metaphor.

I. GArments are for the cover∣ing of the Body, they hide Nakedness and Deformity.

II. Garments come not naturally, but are prepared and made fit for us.

III. Garments are worn only in some Countrys by civilized Nations and People; some Barbarian, and Heathenish Men and Women go naked in some Nations.

IV. Before new Garments can be put on, the old, defiled, and over∣worn 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 Thornes, and from ma∣ny bruises and rubs and other hurts, which Nakedness exposes to.

VI. Garments are for keeping of the Body warm: (what should we do who live in cold Countrys were for it not Cloaths and useful Garments) she is not fearful of the Snow, for all her Houshold are cloathed in Scarlet.

VII. Garments tend to the pre∣servation of Health; the neglect of putting them on, many times brings Sickness, sometimes death.

VIII. Garments are used for Di∣stinction, as:

1. They distinguish one Sex from another, the Man▪ shall not put on the Apparel which appertaineth to the Woman.

2. Garments also distinguish the several Ranks and Qualities of of Men, those that are cloathed in soft Raiment are in Kings Houses.* 150.1

3. By the Habit or Garment we do distinguish the People of one Nation from another.* 150.2

IX. Garments are of a comforta∣ble and refreshing Nature, and of excellent use to them who put them on.

X. Garments answer not their End in making, neither are they of use till put on.

XI. Some sorts of Garments were Significations of Grief and Sorrow. Mordecai put on Sackcloath, so in Joel 1.13.

XII. Garments were also used to testify Joy; as appears in the Case of the Prodigal:* 150.3 Bring forth the best Robes and put on, and put a Ring on his Finger.

Parallel.

I. THe Lord Jesus Christ is a Cover for the Soul, every Mans Naked∣ness and Deformity appears that hath not on this Spiritual Garment.* 151.1

II. Naturally we have no Righteous∣ness, that is either accepted of God, or a suitable Cover for the Soul,* 151.2 this Spiri∣tual Garment is wrought by the Spirit,* 151.3 and made fit for us.

III. The Lord Christ is put on for a Garment or spiritual Cloathing, by those Nations and People only,* 151.4 where Christi∣anity is received, and not by many there neither, some are like Brutes and Hethe∣nish People, naked, without Christ and true Holiness.

IV. Before a Man can put on the Lord Jesus Christ,* 151.5 and be cloathed with the Garment of Holiness, he must put off the abominable filthy Cloaks, and Covers of Wickedness, he must be stript of his filthy Rags, that he may be cloathed 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 Holiness.

V. By putting on of Christ in a way of Faith and Holiness,* 151.6 the Soul is defend∣ed,

from the cheeks and smarting pricks of Conscience,* 151.7 from the fiery Darts of Satan, and from the killing Power of the Law and the Wrath of God.

VI. This blessed Garment keeps the Soul warm; hereby Saints become fervent in Spirit and zealously affected. If we have any spiritual Heat in us, we must at∣tribute it to Christ: naturally we are as cold as that Child was when his Spirit was departed. 2 Kings 4.24.

VII. The Graces of Christ and true Holiness are the only Preservative of the inward Man from spiritual Sickness: by putting him on, and leading of a holy Life, we abide in Health:* 151.8 and those who neglect to put on these Garmens, are ex∣posed to all manner of Scu••••-Diseases, which end in eternal Death.

VIII. This spiritual Garment makes a Distinction:

1. Holiness distinguisheth Believers from Unbelievers, the Godly from the Wicked:* 151.9 Who hath made thee to differ from another? If a Man be in Christ, he is a new Creature.

2. This Glorious Garment shows that the Righteous are more excellent than their Neighbour: as it was said of Jabush,* 151.10 he was more Honorable than his Brethren; it makes appear the Godly are Kings Chil∣dren, having Princely Robes upon them.

3. By a holy Christ-like Conversation, the People and Saints of God are known to be People of another Country, Citi∣zens of another City,* 151.11 Ye are not of this World.

IX. This spiritual Garment is of a most excellent, sweet, comforting and refresh∣ing Quality, the Vertue whereof is not, cannot be felt nor apprehended by Unbe∣lievers.

X. Men put not Christ to that use for which he came into the World, till they put him on for Sanctification and Holi∣ness, neither will he be otherwise of sa∣ving Benefit unto them;* 151.12 He that believeth not shall not see Life; Without Holiness no Man shall see God.

XI. Such as have put on this Garment, do abundantly demonstrate their great Sorrow and Grief for Sin;* 151.13 Godly Sorrow worketh Repentance, yea shall be sorrowful: All such as put on Christ for Sanctificati∣on, are cloathed with Humility.

XII. Such who are cloathed with the Robes of Righteousness, have on them the beautiful Garments of Salvation;* 151.14 which signifies, that they above all; have cause to rejoyce; hence, saith the Apostle, As sorrowful, yet always rejoycing; Re∣joyce in the Lord always, and again, I say, rejoyce.

Metaphor.

I. MAterial Garments are made by Man.

II. Other Garments consist of Matter, and are of such or such external Shape, according to the Party for whom they are made.

III. Other Garments may be bought with Mony, and those like∣ly who have most of it, have the best Robes.

IV. Material Garments render a Man or Woman amiable only in the sight of Man, &c.

V. Other Garments are the worse for wearing, by long and often u∣sing they will decay.

VI. Other Garments at certain Times are to be put off, or may be changed; As light or thin Garments for Summer, and more substantial for Winter, &c.

VII. A Man may part with, or dispose of other Garments at his Pleasure as he thinks fit, to his Friends, or to such as want Cloaths.

Disparity.

I. THis Garment of Holiness is wrought by the Spirit of God.

II. This Garment consists of Grace, Divine Vertues, and Spiritual Qualificati∣ons.

III. This Garment may be had with∣out Mony or Price; 'tis true, Christ speaks of buying &c. white Raiment, That buy∣ing, is free receiving: The Porphet explains this Phrase, Isa. 55.1. No Man hath any thing of worth or value to give for it; the Gift of God cannot be purchased with Mony, the poor in Spirit are better cloathed than the rich.

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.* 153.1

V. This Garment the more and long∣er it is used, the better and more excellent it is;* 153.2 Use makes perfect in Godliness as well as in other Cases.

VI. This Garment, (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 ver∣tuous in Sickness and Health at all times, in Prosperity and Adversity; 'tis good al∣ways to be zealously affected in a good thing.* 153.3

VII. This Garment, Christ and Holi∣ness, as a Man cannot dispose of it unto others, so he ought not. No Man hath so much Grace as to furnish his Friend with it; the Wise Virgins had no Oyl to give to the Foolish: What thou hast already,* 153.4 hold fast till I come.

Inferences.

I. WE may from hence admire the Excellencies of the Lord Jesus Christ, he is Life, he is Meat, hidden Manna, he is Drink; yea he is all in all, and provides all for Believers.

II. It shews 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 and nipping Winds make those that are naked to shrink. The unconverted Sinner hath the continu∣al Pricks and Terror of his own Conscience, and shall thereby be filled with Horror and Shame; much more when the Arrows of the Wrath of God begin to fly about his Ears.

III. This demonstrates, that wicked Men are mad, or besides themselves. None but distracted and barbarous Men reject Cloathing. Sinners will have none of Christ, tho they are naked without him; they will not put him on, will not be persuaded to cover their Shame, turn from their evil Ways, and accept of a Robe of Righteousness.

IV. Observe, that none are so well cloathed, so richly arrayed, as Be∣lievers, as the Godly and Faithful in Christ Jesus.

V. Here is good News for the Poor, and such as are naked; here is a glorious Garment ready, if they will put it on.

VI. That the Ungodly would be persuaded to put on Christ.

Quest. But some may say, What is it to put on Christ?

Answ. 1. Christ is to be put on for Justification; but in that sence those Saints at Rome had put him on before.

2. Christ is to be put on by way of Imitation; this refers to Sanctifi∣cation: We must follow his Example in his holy and gracious Life;* 153.5 we must apply his Righteousness for our Justification by Faith, and walk by the glorious Pattern he hath left, to teach us to express his Vertues and Excellencies in a course of Sanctification, and new Obedience. If Christ be not put on in both these respects, he will profit none to Salvation.

VII. What will become of them, who instead of putting Christ on, and following of him, put the Devil on; and instead of expressing his Excel∣lencies, they express the Vices of the Devil, and Abominations of their own base Hearts?

VIII. From hence let Saints be cautionated, from defiling of their Gar∣ments; a small Spot is quickly seen in a white Vesture. Those only who defile not their Garments, shall walk with Christ in white.* 153.6

Lastly; Let all take heed to keep their Garments, for otherwise Men will at one time or other see their Shame.* 153.7

Christ a Lamb.

Joh. 1.36.

Behold the Lamb of God!

1 Pet. 1.19.

As a Lamb without blemish, &c.

Rev. 14.11.

I beheld, and lo a Lamb stood upon Mount Zion, &c.

IN the two first Texts the Greek Word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, compounded of α privativo, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, robur, which signifies Strength; that is,* 153.8 not strong. The Article ὁ (as Erasmus hath observed out of Chrysostom and Theophylact) is emphatical, distinguishing him from the Typical Lamb; and denotes also Relation, for it puts in mind of the Prophecies of Esay, and others, used Acts 32. The word in Rev. 14.1. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a Diminutive of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and signifies Agnellus, a little Lamb,* 153.9 tener adhuc & immaturus, tender, &c. John 21.15.

* 153.10How, and in what respects Christ may be called a Lamb, follows.

Metaphor.

I. THe Lamb is a very innocent and harmless Creature. Bul∣linger calls it a Symbol of Innocency. It doth no Wrong or Injury to any.

II. The Lamb is made a Prey of, and often worried by Dogs, Wolves, and other evil Beasts.

III. The Lamb is a meek and patient Creature, bearing Wrongs, not seeking Revenge upon them that strike and abuse him.

IV. The Lamb is silent, when brought to the Slaughter, doth not cry, complain, nor strive, as other Creatures do.

V. The Lamb is a lovely and very delightful Creature; hence Ʋriah's Wife is compared to it.* 154.1

VI. The Lamb is a contented Creature; let the Shepherd put it into what Pasture he please, it grumbles not, but seems very well satisfied.

VII. The Lamb is a clean Beast, whose Flesh God appointed for Food; and the Flesh of no Beast is more generally prized, especially at its first coming, than Lamb.

VIII. The Lamb was appointed under the Law for Sacrifice, it was to be taken out of the Flock, to be severed from the rest, to be kill'd; a He-Lamb, and without spot, was to be offered up to make an Atone∣ment, and the Blood to be sprink∣led, &c.

IX. Lambs are very profitable Creatures, they enrich their Owners; their Fleece and Skins are good for Cloathing. Also the * 154.2 Money of the ancient Patriarchs was called a Lamb, because the Figure of a Lamb was on it. Abraham bought a Field for an hundred Pieces of Silver, or Lambs.

X. The Lamb is a small Creature to other Beasts, therefore the He∣brews call them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 154.3 Aben-Ezra apud Jobum, tenellam Pecudem, vel Agnellum interpretatur: A small Sort of Cattle, or diminutive Lamb.

Parallel.

I. JEsus Christ is of a sweet, quiet, and harmless Nature and Disposition: Such an High-Priest became us, who is holy,* 155.1 harmless, undefiled, separated from Sin∣ners, &c.

II. The Lord Jesus was preyed upon by Devils and wicked Men,* 155.2 who continu∣ally worried him, like hungry and blood-thirsty Wolves, Lions, and ravening Beasts, whilst he was upon the Earth.

III. The Lord Jesus with a meek and patient Spirit bore all those vile and grie∣vous Wrongs, Contradictions of Sinners,* 155.3 * 155.4 and horrid Blasphemies, in the days of his Flesh,* 155.5 without seeking the least Re∣venge upon them. Austin saith, he is compared to a Lamb because of his Mild∣ness.

IV. The Lord Christ was silent, when he was led to be crucified: He is brought as a Lamb to the Slaughter,* 155.6 and as a Sheep is dumb before the Shearer, so opened he not his Mouth. — He did not cry,* 155.7 nor cause his Voice to be heard in the Streets.

V. Christ is the Delight of the Father,* 155.8 very lovely in the Eyes of Saints and Angels; nay, what was said of Titus Vespasian, may fitly be spoken of Christ, He is the Delight of Mankind.

VI. Christ was abundantly satisfied to become any thing,* 155.9 and to do whatever the Will of his Father was, tho 'twas to be abased so low, as to be born of a poor Virgin, to live in a mean Condition, and to have no where to lay his Head, whilst he abode in this howling Wilderness.

VII. 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 Godly, especially when they first re∣ceive him by Faith, as this Lamb. My Flesh is Meat indeed,* 155.10 and my Blood is Drink indeed. Whosoever hath fed spiritu∣ally on Christ, he desireth no better Dainties.

VII. Christ, the Lamb of God, is our only Sacrifice. He was taken from a∣mong Men, separated from Sinners,* 155.11 truly Man. He was a Lamb without blemish, no Spot 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 his Blood must be sprinkled or ap∣plied to our Consciences by Faith.

IX. Christ enriches all that have Inte∣rest in him,* 155.12 or can lay claim to this Lamb; and his Righteousness is for our Cloathing. No Money will pass for cur∣rant (as it were) with God, but Jesus Christ. He is the Saints Treasure; their Estate and Inheritance lies in Christ: But of him are ye in Christ Jesus, who of God is made unto us Wisdom and Righteous∣ness, &c.

X. Christ made himself of no reputation. In respect of his Humanity, he is called a Worm, as Annotators expound that in the Psalmist, Psal. 22.6. I am a Worm, and no Man, a Reproach of Men, and de∣spised of the People. He was small and despised in the eyes of the great Heroes of the Earth.

There are several great Disparities between Christ and a Lamb, but we shall pass by them, and only take notice of two or three

Inferences.

I. IF the Lord Jesus was such an harmless, innocent, silent, and delight∣ful Lamb, how doth this set out and aggravate the horrid Sin of the Jews, and others, who put him to death!

II. 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 our Sins!

III. From hence also we may learn how to carry it in the World, not to be high-minded, and seek great things for our selves; he did not so: Let the same Mind be in you, that was also in Christ Jesus,* 155.13 &c.

IV. Let us make him our Example, when under Suffering, and in the hands of wicked Men, who when he was reviled, reviled not again;* 155.14 let us not seek Revenge, nor render Evil for Evil to any Man.

V. Moreover, let us be contented, as He was, whatever it pleaseth the Father to exercise us under, or in what Pasture soever he sees good to put us.

VI. And since he suffered so willingly for us, let us labour (when cal∣led thereunto) to lay down our Lives for his holy Name-sake.

Christ the Pearl of great Price.

Mat. 13.45, 46.

And when he had found one Pearl of great Price, he sold all that he had, and bought it.

Metaphor.

I. PEarls (as Naturalists tell us) have a strange Birth and Original;* 156.1 'tis the wonderful Geni∣ture

of a Shell-Fish, congealed into a diaphanous Stone. The Shell, which is called the Mo∣ther of Pearl,* 156.2 at a certain time of the Year, opens it self, and takes in a cer∣tain 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 Dan∣gers,* 156.3 among those huge and terrible Monsters of the Sea, saith Pliny.

III. 'Tis not an easy thing to find Pearl; very few know where to seek for it, it lying usually at the bottom of very deep Waters.

IV. Pearls are things of very great worth: The richest Merchan∣dize of all,* 156.4 and the most Sovereign Commodity throughout the whole World, are these Pearls, saith Pliny. More∣over, he tells us of one Pearl that Cleopatra had, which was valued at six hundred thousand Sestertii; hence Men will part with all for Pearl.

V. 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 Pease above Pearls.

VI. Pearls have a hidden Virtue in them; tho for bulk but small, yet in Efficacy they are very great.

VII. Pearls are of a splendid and oriental Brightness; for which rea∣son the Greeks call them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à nitore splendente; their Beauty is as much within as without.

VIII. A Pearl is round, which is an Emblem of Eternity, it hath no end.

IX. Pearls are firm, strong, and well-compact, so as Fire cannot con∣sume them, nor ordinary Strength break them.

X. They need no other Riches, that find a Pearl of great Price and Value; they are made for ever, as the Proverb is, in respect of this World.

XI. Pearls are a rich Ornament: Such as have precious Pearls in their Ears, or rich Strings of them about their Necks, are look'd upon as honourable Persons.

XII. Pearl is a very rich and So∣vereign Cordial, and is of excellent use and virtue to prevent Poyson, to preserve natural Strength, and purge Melancholy.

XIII. Pearls are called Ʋniones by the Latins,* 156.5 because they are found one by one, quòd conjunctim nulli reperiantur.

Parallel.

I. THe Original and Birth of Christ is wonderful; God manifested in the Flesh is the Admiration of Angels: A Virgin (the Mother of this Pearl accor∣ding

to the Flesh) being over-shadowed with the holy Spirit (which is compared to Dew) conceived, and when her Time was come, travailed, and brought forth Christ, the Pearl of great Price:* 157.1 And the Angel said unto her, The Holy-Ghost shall come upon thee, and the Power of the Highest shall overshadow thee, &c.

II. Those that would find the Pearl of great Price, must search and seek af∣ter him diligently, as for hid Treasure; and must resolve to pass through all the Troubles and Difficulties that attend the Way of true Piety and Godliness.* 157.2

III. 'Tis no easy thing to find Christ, and obtain an Interest in Him;* 157.3 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.

IV. Christ is of an inestimable value, may well be called the Pearl of great Price. The Worth & Excellency of Christ far exceeds the Riches of both Indies. He is the rarest Jewel the Father hath in Hea∣ven and Earth, more precious unto Be∣lievers than Rubies, and all that can be desired cannot be compared unto Him: No mention shall be made of Pearl.* 157.4 Hence the Saints part with all for him, and do account the best of earthly things but Dung, that they may win Christ.* 157.5

V. The Lord Jesus, tho 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 Understan∣dings, esteem him not above the perishing things of this World; nay, some swinish Men prize their own beastly Lusts above Christ.

VI. Christ hath an hidden Virtue, most excellent in Nature: tho He seem weak, small, and despised in the Eyes of the car∣nal World,* 157.6 yet he is the Power of God to Salvation.

VII. Christ is beautiful, fair, and shi∣ning; his Oriental Brightness is far above the glorious Splendor and Brightness of the Sun shining in his Strength:* 157.7 He is the Brightness of the Fathers Glory, and the ex∣press Image of his Person. Christ's Beauty is as much within as without.

VIII. Christ, in respect of his Divini∣ty, 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 Eter∣nity, and may say, with Jacob, they have all.

XI. Christ is the Saints richest Orna∣ment: Those that are grac'd and adorn'd with this Pearl, are the most renowned and honourable Ones in the World:* 157.8 The Righteous are more excellent than their Neigh∣bours.

XII. There is no Cordial to a discon∣solate and drooping Spirit like Christ; the Virtue of his Blood, and the Comforts of his Spirit, revive immediatly the sick and fainting Soul. 'Tis he that keeps us from the Poyson and venemous Sting of the old Serpent, that strengthens us, and purges out all our Corruptions.

XIII. Christ is singular; there is but one Christ,* 157.9 one Mediator between God and Man.

Metaphor.

I. PEarls are of an earthly O∣riginal.

II. Pearls are of a very small di∣mension; for tho they be very con∣siderable in value, yet are the least of all precious Stones.

III. Men may find a rich and pre∣cious Pearl, and yet be miserable in divers respects, and that cannot help them.

IV. Men that find precious Pearls may sell them if they please, and sin not, nor injure themselves thereby.

V. Other Pearls are of a perishing Nature, they may be defaced, bro∣ken, dissolved, and come to nothing.

Disparity.

I. JEsus Christ is the Lord from Heaven.

II. Christ is infinite in respect of his Deity, without measure, filling Heaven and Earth with his Presence. He is in Heaven, and yet with his People on Earth, to the end of the World.* 159.1

III. He that finds this Pearl of great Price, can never be miserable. Christ supplies all the Wants and Necessities of Believers.

IV. No Man can sell Christ, nor part with him, but he sins thereby, and ruins himself, as Judas did.

V. Christ is durable; this Pearl of Price can never be spoiled or dissolved▪ nor diminish or lose his Beauty.

Inferences.

1. Happy are they that find this Pearl.

2. They are Fools who will not adventure the Loss of all for Him.

3. Esteem highly of Christ, you can never overvalue Him.

4. Bless God for bestowing his chiefest and best Pearl upon you.

The Name of Christ like to Precious Ointment.

Cant. 1.3.

Thy Name is as Ointment poured forth, &c.

THe Spouse knows not how to set out the Transcendent Excellen∣cies of the Lord Jesus Christ. Before she saith, His Love is bet∣ter than Wine; and here she compares his Name to Ointment poured forth, &c.

The Words are a Proposition, in which you have two Parts.

• 1. The Subject.
• 2. The Predicate.

1. By the Name of Christ, some understand the Doctrine of Christ declared in the Gospel; others by his Name, his Person, Illyricus in locum, Ye shall be hated of all Nations for my Name-sake; I will shew him how great things he shall suffer for my Name; that is, for my Sake.

2. Christ hath several sweet Names or Appellations given him in the Holy Scripture, that may be compared to Precious Ointment; as first, his Name Jesus, Emanuel, the Lord our Righteousness, Prince of Peace, &c.

Simile.

I. OIntment is of a fragrant and odoriferous Scent. Precious Ointment yields a very sweet Smell: the Box of Ointment which was poured upon Christ, the Text says, the whole House was fill'd with the Odour thereof.

II. Ointment hath an exhilarat∣ing Virtue, it chears, elevates, and makes the Heart glad.* 160.1 Ointment and Perfume rejoyce the Heart; hence the Antients in their Banquet∣ings and joyful Feastings,* 160.2 used choice and precious Ointments.

III. Oil hath a drawing and clean∣sing Quality in it; it is powerful in attracting, or drawing Pollution or noxious Matter, out of Wounds or Sores in the Body.

IV. Ointment hath a mollifying and suppling Virtue, it will soften any hard Tumor or Swelling in the Body; the Lord alludes to this: They have not been mollified with Ointment.* 160.3

V. Ointment is of a beautifying Nature;* 160.4 David tells us, it makes the Face to shine, (Naturalists says) there is a sort of Ointment that will fetch out Wrinkles.

VI. Some Ointments are of great Worth and Value, as appears not only by Historians, but by what is said of that Box Mary bestowed upon our blessed Saviour.* 160.5

VII. Ointments are of a healing Nature.

VIII. Some Ointments are of a strengthening Nature; the Joynts being weak and benum'd, or parts of the Body anointed therewith, it recovers their Strength.

IX. Ointment being poured forth, denotes the use of it; 'tis of little Profit whilst it is kept close shut up in the Box, nor doth it yield that fragrant Smell till poured forth.

X. Ointment poured forth, de∣notes Plenty; as one observes upon the place; as also a free Communi∣cation of it.

Parallel.

I. THe Lord Jesus is very sweet and of a fragrant Smell to Believers, as hath been shewed upon divers Metaphors; nay, he makes their Persons, Prayers, and all their Performances as sweet Odours in the Nostrils of God. Christ perfumes as it were all Persons and Places where he cometh; the Person, Example, Passion,* 161.1 Intercession, Word, Promises, Ordinan∣ces of Christ, are of a sweet Savour.

II. Jesus Christ, and the Spirit that flows or proceeds from him, is of a glading refreshing and comforting Nature;* 161.2 he a∣noints his Saints, gives the Sorrowful the Oil of Gladness for the Spirit of Heaviness, Thou hast put Gladness in my Heart,* 161.3 more than in the time when their Corn and their Wine increased.

III. Christ draws the Soul (when his Name is poured out so, that the Soul feels the nature of his Sovereign Love and Grace) out of the World, and the Kingdom of Satan, and from all Unclean∣ness of the Heart and Life to himself. Saith Christ, And if I be lifted up from the Earth, I will draw all Men unto me;* 161.4 With loving Kindness have I drawn thee; Draw me, and I will run after thee. Christ draws the Soul from Sin, and Sin from the Soul; and so cleanseth it thereby.

IV. Christ's Name poured forth, viz. his Perfections and Excellencies made known to a Sinner, presently softens his hard Adamant-like Heart: all the Hearts of Sinners that have been broken and made tender, it hath been done by the Virtue of this precious mollifying Oint∣ment.

V. This Spiritual Ointment will fetch out all the Stains and Spots of Sin; all those Blemishes and Wrinkles of the Soul; of which the Apostle speaks, that so we may be presented amiable in the sight of God.* 161.5 Believers have no Beauty but what they have from Christ.

VI. The Lord Jesus Christ is of an in∣estimable Worth; who is able to account the value of this Box of precious Oint∣ment? Wisdom is the principal thing, (Christ is the Wisdome) of God,* 161.6 its price is above Rubies,

VII. Christ heales the Soul; he is not only the Physician, but his Blood▪ and the precious Graces of his Spirit, is the Balm or Ointment that cures all our Sores.

VIII. All Spiritual Strength is from Christ; 'tis he only that confirms and strengthens the Feebleness,* 161.7 and the Hands that hang down; 'tis he that strengthens our Hearts in the day of Trouble, and weakens the Hands of our Enemies.* 161.8

IX. The Name of Christ hath not that fragrant Smell, nor appears of that great Worth and Excellency, till poured forth in the Ministry of the Word by the Spirit and in his Ordinances: that is the way of opening this precious Alabaster Box,* 161.9 which like Pipes, convey the golden Oil to the Lamps; thus Christ manifested the Savour of his Knowledg by the Apostles in several places.

X, The Lord Jesus hath a great plenty of all good and sweet Perfumes,* 161.10 and pre∣cious things in him, and he is free to part with them,* 161.11 or communicate of his Fulness unto us.

Simile.

I. ALL natural Ointments are of humane Composition, they are compounded by Men, hence called, the Ointment of the A∣pothecary;* 162.1 God created the Materi∣als, Man learned the Skil of using them.

II. Natural Ointments are of great Value, but their Worth is known and may be computed: Ma∣ry's Box of Precious Ointment was valued, but at, or little more than three hundred Pence.

III. Natural Ointments will not keep their Vertue; the most fragrant of them in the World, will, tho kept never so closly and carefully, in time corrupt and lose its Savour: Dead

Flies make the Ointment of the Apo∣thecary to send forth a stinking Smell.

IV. Other Ointment is of a wast∣ing Nature; take but one Dram out, and there is an Abatement, and so by little and little it will diminish, and shrink till 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.

VI. No one kind of natural Oint∣ments hath all excellent Qualities in it: some may be of a fragrant Smell, but not healing, others may be good for healing, but not of a fragrant Smell.

VII. A Person may be anointed with precious Ointment, and in a little time lose all the Scent and Savour of it.

VIII. The Effects which are wrought by other Ointments, are not quick and sudden, cannot heal, cleanse, nor make the Face smooth and beautiful in a moment: The Vir∣gins that were to delight the Persian King, must be anointed six Months, before their Beauty was perfect.* 162.2

IX. A very small Quantity of o∣ther Ointment doth but little Good, nor worketh but small Effects,* 162.3 whe∣ther for healing, beautifying, or perfuming; one Drop will not perfume a whole Room, &c.

Disparity.

I. BUt this spiritual Ointment was not made by Man; the Divinity of Christ is from everlasting, not made, nor created; and his humane Nature was filled with the Spirit, he was anointed with the Oil of Gladness above his Fel∣lows that so he might pour forth this sweet and sacred Unction to his Saints.* 163.1

II. The Lord Christ is of inestimable Worth, and invaluable; all the Pearls and Diamonds in the World are not worth the least drop or dram of this good and pretious Ointmen•••• those that have it, would not part with it for ten Thou∣sands of Rivers of Oil; one drop of it in∣finitely excels all the choicest Ointments in the World.

III. The duration of this holy Oint∣ment is such, that it will never decay. Jesus, and the Grace of Jesus is incorruptible, he is as sweet as Fragrant, and of the same Vertue he was in Abrahams and Abels time; and so will abide for ever; for he

is without beginning or end of Days:* 163.2 nothing can get into this pretious Oint∣ment to make it unsavoury to a grievous Soul; the Cross it self is sweet in him.

IV. Jesus Christ hath anointed thou∣sands of the Godly in all Ages since the Beginning, and yet the Vessel is as full as ever; 'tis always pouring forth, it ever runs, yea and that freely too, yet the Ointment doth not diminish; there is not in him one Dram less than there was at the beginning.

V. The Spiritual Ointment is for the suppling, cleansing,* 163.3 and healing of the Soul, it causes an internal Beauty, and puts a Lustre on the inward Man; which God and holy Angels delight in.

VI. All Excellencies meet together in Christ, there is nothing that is of Use, Profit, Pleasure, nor Delight, but it is to be found in him, yea and that in the highest Degree.

VII. He that is anointed with this Oint∣ment, will smell of it as long as he lives; there will be some Savour of Jesus Christ remaining, though his Lips and Life may not be always alike, sweet and fragrant.

VIII. Such are the Effects and powerful Operations of the Lord Jesus Christ, (this spiritual Ointment that no sooner he touches the blind with his Finger but they see; and the Leopards are cleansed at a word of his Mouth; as soon as ever one drop of this Ointment is applyed,* 163.4 by Faith to the Soul, the Effect follows; one moment is sufficient for Christ to ac∣complish his Work, tho he doth not al∣ways work so speedily.

IX. A very small Quantity of this spi∣ritual Ointment doth wonderful things; the least measure of true Grace, hath glo∣rious and marvellous Effects, as it is spoken of Faith, tho it be as small as a grain of Mustard Seed, yet,* 163.5 &c. a little of this Ointment perfumes the whole Soul, House and Family of a Saint.

Application.

FRom hence you may further take notice of, and admire the Excel∣lencies of Jesus Christ, in that he is compared to all things that are good, pleasant and delightful; well may he be call'd wonderful: O! how wonderful, and pleasant is that precious and good Name,* 163.6 that is composed of so many excellent things.

2. This should draw our Hearts towards him, make us love him and delight in him, and long, and desire after him; His Name being as Oint∣ment poured forth; it follows, therefore do the Virgins love thee. Cant. 1.3.

3. This also demonstrates the Excellencies of his Grace; 'tis the Graces of Christ, that make him be compared to Ointment poured forth;

his sweet Ointments are, as one observes, his Meekness, Patience, and Ho∣liness, &c.

4. The special Graces of Christ, as appears from hence, are not communi∣cated to all, the holy Ointment under the Law, was only for consecrated Things and Persons, the Elect and holy Priesthood of God, only have the Name of Christ, like precious Ointment, poured out; Christ empties himself only to those golden Vessels,* 163.7 though common Graces are communicated to all.

5. We may from hence infer, how unsavory all Wicked Men are in their Persons and Services that have not this good Ointment upon them, their Hearts,* 163.8 Lives, and Prayers, and all they do, stinks in the No∣strils of the Lord, being not perfum'd by Jesus Christ: The Sacrifice of the wicked, is an Abomination to the Lord.

6. This teacheth us, how to keep our Souls sweet; Sin, the World, and the Devil strives to make them lose their savour. Therefore pray every day for a drop or two of this Ointment to sweeten your Prayers, Medita∣tions, and all your holy Dutys; and be sure carry Christ in your Hearts, Lips and Lives, and this will make you lovely, and cause you to shine where ever you come.

7. When you smell of any Perfume, think of this precious Ointment, that perfumes Heaven and Earth.

8. If you are sad and disconsolate, you may know whither to go, 'tis this Ointment that cheers, revives, and maketh glad every drooping Chri∣stian.

9. Are you troubled with hardness of Heart, or any swelling Tumour; why then with speed, get some of this mollifying Ointment.

10. Be sure to ascribe all true, softness and brokenness of Spirit to Christ and his good Ointment.

11. He that would be beautiful, must not be without this Ointment.

12. Get store of it, to perfume your Houses, and pray that your Wives and Children may have store of it poured upon them.

13. What a Mercy is it, to have of this good Ointment, by us, and laid up for us, seeing we are so subject to be unsavoury, subject to Wounds and Sores, and other Diseases, which this Ointment cures effectually.

Christ the Believers Friend.

Cant. 5.16.

This is my Friend, &c.

CHrist is the Churches Friend, and consequently the Friend of every gracious Soul; a Friend that sticks closer than a Brother; not only compared to a Friend, but he is really so: the Believer can bear Testimony of it by Experince. This shews the happy State of the Church, and of all true Christians, Christ is their Friend. Now to take in the sweetness of this Text, 'tis requisite to enquire into the Na∣ture and Property of a true Friend, and true Friendship.

A Friend.

There are four things to be considered, requisite to true Friendship

I. KNowledg, amongst Men, true Friendship cannot be ma∣nifested, and maintained without it, &c. 'Tis more than common,

'tis peculiar: speculative Knowledg doth not always bespeak Friendship, for true Friendship repuires peculi∣ar Knowledg.

II. Union is also requisite; here can be no true Friendship till the Enmity amongst Men be removed. What Friends were Jonathan and David, they loved one another as their own Soul! Can two walk toge∣ther except they be agreed? Amos 3.3.

III. Intimacy and true Friendship, causeth frequent Access one to the other; this tends to make People to be of one Heart and one Mind.

IV. Love and Affection, this layeth the surest Foundation for Friendship.

Now to speak to the Nature and Property of a true Friend.

I. A true Friend loves heartily; cold Friendship, is the Daughter of feigned Affection; Love is the abundant overflowing of Desire, which cometh to the Party beloved, swiftly and joyfully, but departs slowly and sorrowfully.

II. A true Friend is very needful: what Man living, tho never so pro∣sperous, but sometimes he wants a Friend? David, tho a great Man and a good Man,* 164.1 yet his Condition required Friends, and he had them, and prized them, viz. Hushai, and Zabad. The Centurian was a great Man, yet had his Friends, and used them: Luk. 7.6.

III. He that's a Friend indeed, will make his Friends Case his own; This did Job, if afflicted, he's afflicted with him; if prosperous, he re∣joyceth.* 164.2 Where Friends are kind in Love, there Sorrow is easily shew∣ed.

IV. A true Friend, doth what he can to keep up the Honour and Re∣putation of his Friend; he speaks for him, and acts for him, where, and when he cannot for himself.

V. He is most desirable; no wise Man will choose to live without Friends, altho he hath plenty of Riches; Man is a sociable Creature, and therefore desires to seek Friend∣ship.

VI. A Friend indeed will give Demonstration of his Love and Friendship. 1. He'll study his Wel∣fare. 2. He'll speak to promote it. 3. He'll act to effect it.

VII. A Friend indeed gives his Friend a room in his Heart; the sight of him is pleasing to the Eye, and the Thoughts of him delightful to the Heart.

VIII. A true Friend is always rea∣dy to impart his Secrets to those that are his Friends. This is a great reason why Men do so prize Friendship, that they may freely disclose their Secrets, and their Hearts one to a∣nother; 'tis a certain note of Friend∣ship to impart Secrets.

IX. A Friend will not spare Pains nor Cost, nay, will adventure upon great Hazards, to help him whom he loves. Others may promise what they intend not to perform; but a true Friend if able, will surely per∣form all, or more than he promises.

X. He will not do any thing to the Wrong of his Friend, or justly to purchase his Displeasure, because he prizeth the Love of him whom his Affection runs out after.

XI. He loves to be very familiar, and therefore is frequent in sending to, or conversing with him whom he loves; he delights to give his Friends Visits.

XII. A true Friend is inquisitive into, and desireth to know the state of him whom he loves; not barely that he may know it, but knowing of it, if in trouble, that he may re∣dress it.

XIII. A true Friend will not suffer h••••m he loves to lye under Mistakes or Sin, because he knows 'twill turn to his Blemish and great Disadvan∣tage, and therefore in Love, will tenderly admonish, being grieved to think that he should be so ensna∣red: and this is according to the mind of God,* 164.3 yea and 'tis according to the desire of the Godly; such Re∣proofs so given is a great Demon∣stration of Friendship.* 164.4

XIV. The Counsel of such a Friend is profitable, and should be acceptable, in Prosperity 'tis safe in; Adversity, 'tis sweet; in Sorrow and Misery 'tis comfortable, it usually mitigates Sorrow and augments Comfort.

XV. It is the Property of a true Friend, to be much troubled and concerned at the Absence of such whom he loves, and nothing more sweet than the meeting of Friends after long Absence; as appears by Joseph and his Brethren at their meeting,* 164.5 when they knew one ano∣ther.

XVI. 'Tis a great Trouble to a true Friend to see his Love and Friendship slighted; yet it will not easily withdraw his Love, but la∣bours to pass by many Offences, and Unkindnesses.

XVII. A true Friend will not suddenly or easily hear any evil Report against his Friend.

XVIII. If he be sensible of any Combinations against him he will speedily disclose it, as Paul's Friends did, touching the Combination of the Jews.* 164.6

XIX. A true Friend greatly re∣joyceth in the Prosperity of his Friend, and cannot but be troubled at such as would rejoyce at his Ru∣ine.

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 be∣ing a Time that calls for his Help: And if he hath any thing commit∣ted to his keeping, he will be faith∣ful and careful, he will be true to his Trust, and keep safe that where∣with he is entrusted.

Parallel.

I. CHrist knows his People, not only with a common, but a peculiar Knowledge; yea, and he hath instructed them into the Knowledg of himself, that they might not only know their Friend,* 165.1

but that they might endeavour to keep up,* 165.2 and highly to prize Friendship with him.

II. What a blessed Union is there be∣tween Christ and his Peoples?* 165.3 and 'tis of his own procuring; as the Heart of Jonathan was knit to the Heart of David. Even, so and much more is the Heart of the Lord Christ united to his People,* 165.4— for the Love of Christ doth very much transcend the Love of all other; the Peo∣ple of Christ should also have their Hearts knit to him.* 165.5

III. Intimate Acquaintance with the Saints, Christ doth really delight in; and Saints should really delight in it also.* 165.6

IV. There's true Love between Christ and his People, which makes those Acts of Friendship very cordial and desirable.

I. Jesus Christ is a cordial Lover; as he loves so he speaks, and as he speaks, so he loves; Christ's Love is an abounding and abundant Love to his, he loves freely and heartily, and hath given Evidence of it; and though his Love be sometimes eclipsed, yet 'tis not wholly removed: He having loved, loves to the End.* 165.7

II. Christ is the most necessary Friend, he is of absolute Necessity, 'tis possible, to live comfortable in the World, though a Man hath but few Friends, and to dye happily, though a Man hath not one Friend in the World, having Christ; but living and dying without Christ, thou art, and wilt be miserable; Multitudes of earthly Friend and Acquaintance will not, cannot save from Hell, but if Christ be thy Friend, he will.* 165.8

III. This is evidently seen in Christ. The Text tells us,* 165.9 He did not only sympa∣thize with them, but saved them;* 165.10 h•••• is said to be touched with the feeling of our In∣firmities: whatever Wrong is done to his People, he takes it as done to himself:* 165.11 if any raise a Quarrel against them, he will engage himself therein.

IV. Such and much better Friend is Christ. The Members of Christ's Spouse have been stigmatized by the Enemy, for Hereticks, and many other ways; but Christ hath stood up to vindicate their Wrongs and Innocency; he hath spoken for them, where, and when they could not speak for themseves; he had his Gamaliel in the Council.

V. Such a Friend is Christ, most desira∣ble:* 165.12 one that's acquainted with Jesus Christ, esteems his Friendship, So Paul: Who accounted all things but Loss for the Excellency of the Knowledge of Jesus Christ, &c.

VI. Even so Christ hath given full and perfect Evidence of his Love and Friend∣ship: His Thoughts are about them,* 165.13 nay his Words and Works are all for, and in be∣half of his Spouse.

VII. So Christ, Isaiah saith,* 165.14 He layeth them in his Bosom; He loves to hear from them, rejoyceth to see them:* 165.15 and indeed a Saint cannot be satisfied short of a room in Christ's Heart: John was said,* 165.16 to lye in Christ's Bosome.

VIII. Even so doth Christ, and 'tis according to Promise and Experience. To lie in the Bosome of Christ deno••••s Uni∣on, Intimacy, Secrecy;* 165.17 this is that which makes Believers so much prize Christ; saith God, shall I hide from Abraham the things that I doe? It is Encouragement to Saints to lay open their Hearts to Christ.

IX. Herein Christ doth also perform the part of a Friend; for he will neither spare Pains nor Cost, and hath adventured upon the greatest Hazards, and all for the Love he bears to his People; nay he has not put them off with bare Promises, but will perform them to the utmost; he usually out does his Promises.

X. Even so Christ doth nothing to in∣jure his, nor justly to provoke them, or purchase their Displeasure; the poor Soul is ready sometimes to think such and such things are against him, as Jacob did in the Case of Joseph and Benjamin. All his actings and out-goings towards his People speaks forth his desire of their Love: hence he greatly praises and commends the Love of his Church;* 165.18 How fair is thy Love my Sister, my Spouse, &c.

XI. So Christ loves to be familiar,* 165.19 and therefore is frequent in conversing with his people, witness his Word. This Famili∣arity is kept up by frequent Converse and Visits,* 165.20 and Christ's Visits are as Cordials to the Hearts of his People.

XII. So Christ's desire is to know the State of his People, to the end that he may evermore supply them; not but that he perfectly knows their State, but to make them sensible to declare it,* 165.21 as he did to the poor blind Man; even so he will not suffer his People to lie under Sin, because he knows 'twill turn to their Disadvantage.

XIII. Even so Christ will not suffer his People to lie under Sin, he knows 'twill turn to their Disadvantage; O how is he concerned when they are ensnared! which doth signifie his great Trouble, and therefore gives friendly Reproofs and Admonitions in order to reclaim them; and Believers have found his Re∣proofs to be peculiar Acts of Friend∣ship:* 165.22 I know thy works that thou hast a name to live, and art dead, — I have not found thy Works perfect before God, &c.

XIV. O how profitable is Christ's Comfort! it teacheth them in Prosperity to carry it humbly, in Adversity, to carry it contentedly; in the midst of their Sor∣row and Misery it comforts them,* 165.23 this is that which above all things asswageth the Believers Grief: hence it is that Belie∣vers so much prize the Counsel of Jesus Christ.

XV. Even so Christ loves to hear from his People, and is concerned at their Si∣lence, they are always welcome to him, he takes their Absence unkindly: and afterwards when they come to visit him again with the Acknowledgment of their Miscarriages; O how welcome are they! such a Meeting is on both sides very sweet and pleasant.

XVI. Even so it is with Christ, to see his precious Love slighted. Ingratitude is a Sin which is very offensive, it being a Sin against Truth and Justice. Against Tru••••h, for it is in effect a denying of the Kindness received: Against Justice, which calls for a rendring of something back in token of Thankfulness.

XVII. So Christ; he doth not (as I may say) take up every evil Report the Devil, Sin, or wicked Men bring a∣gainst them: Christ will not take Mea∣sures by their Information, but by that perfect Knowledg he hath of them,* 165.24 and if they have done amiss, he will reprove them, but gently, for their Profit.

XVIII. Such is the Love and Care of Christ to his People, that if any Combi∣nation be against them, he will give them seasonable Information of it, for as much as nothing can escape his Knowledg, he being Omniscient, &c.

XIX. Christ the Believers Friend, doth greatly rejoyce in the Prosperity of his People, which is evinced from his Boun∣ty towards them;* 165.25 he leaves them not without Counsel, without a Guide, with∣out Comforts; but is large in distributing all means of Help to them, as may conduce to their prosperous Supply, and he hath a severe Eye upon such as either help on, or rejoyce at their Afflictions.

XX. Christ is the Believer's faithful Friend; He hath been abundantly tried, but never failed any that trusted in him. He never left his, but was full of Kind∣ness to them in all their Troubles, not unmindful of those great Concerns, committed to the charge of this their choicest Friend. Having loved his own that were in the World, he loved them unto the end.* 165.26 —Yet nevertheless the Lord stood by me, &c.

A Friend.

I. FRiendship amongst Men is usually occasioned from the Suitableness of the Object: Man with Man is suitable for Association, and this is the great moving Cause of their Friendship; not Man with another Creature, or rarely a King with a Beggar, or a Courtier or Statesman with an illiterate Country-Man, as the Subject of his Blessing, or Object of his Delight.

II. Usually they apprehend some∣thing of Desert in the Person on whom they bestow their Friendship: Either it is deserved by the Good they see in him, or may be requited by the Help they may receive from him; for 'tis possible and usual, for a poor Man to be useful to a rich Man, and the weakest to him that is strong.

III. No such Friend hath done so much, but it is known, and may be declared. Christ saith, Greater Love hath no Man than this, that he lays down his Life for his Friend; wherein their Love is plainly seen, and may be comprehended.

IV. The best natural Man may sometimes forget his Friend, either through a multitude of Business, Incumbrance, or weakness of Me∣mory, during which time he may suffer much.

V. Such a Friend knows no more of his Friend's Condition than is re∣vealed to him, neither is he able to pass right Judgment respecting him,

as in Job's case, therefore cannot reach the Heart with Comfort.

VI. Such may be thy Condition, that thy best Friend may not know how to help thee, tho willing, such may be the Affairs thou art to manage.

VII. Tho a natural Friend may know what will help thee, yet it may not be in his Power to help thee. The tender Mothers in Judah 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 'twas not in their power to procure it.

VIII. These natural Friends may be removed from thee, or thou from them, and so thou mayest be left destitute, and this Friendship come to an end. Many have been clapp'd 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 Pro∣mises. 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 hath 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.

Disparity.

I. BUt Christ grounds not his Friendship here, there being in fallen Man no Suitableness of Association; Man being pol∣luted, Angels might be thought much more suitable: But 'tis Love and free Grace, that notwithstanding there was nothing desi∣rable in fallen Man, he being altogether sinful, and so not suitable for Association▪ yet Jesus Christ hath made choice of Man,* 167.1 and is become his true and faith∣ful Friend.

II. But Jesus Christ grounds not his Friendship on this Bottom; for fallen Man is altogether undeserving; nothing that was in them could be the Cause of his Friendship, but meerly his own good Will and Pleasure, Man being utterly unable to requite his Love and Kindness, or to give any thing to him in requital; so that it is undeserved Friendship.

III. But Christ hath done so much for his People, as is not known,* 167.2 nor can be conceived; and all this when they were Enemies. 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 Christ, who entertains all his with eternal Mansions Glory.

IV. But this Friend will never forget thee, wherever thou art,* 167.3 tho never so re∣mote; let thy Condition be what it will, he is ever mindful of thee, and of his Covenant. What God said concerning the Temple that Solomon built, Christ saith the same to his People: Mine Eye and my Heart shall be on them perpetually:* 167.4 Lo I am with you always to the end of the World.

V. But Christ knows our Conditions, and can pass right Judgment concerning us, and can reach our Hearts to comfort and support them. He knows the Ways I take, saith Job. He is a Soul-Friend,* 167.5 he

it is that teacheth the way to true Happi∣ness, and adorns the Soul with Grace; that's the Friend to be desired.

VI. But Christ can take right measures of thy Condition, and knows always how to help thee;* 167.6 He is never at a loss how to help his People; He knows how to deliver thee. There are none of thy Affairs too hard for Jesus Christ to manage.

VII. As Christ hath Wisdom, so he hath Power:* 167.7 All Power in Heaven and in Earth is given unto me. What was sin∣fully said of Simon, This Man has the great Power of God, may be righteously and truly said of Christ.* 167.8 O here's a Friend indeed, that knows in every state how to relieve thee. We may weep and mourn over our dear Friends, that are in Sorrow and Misery,* 167.9 as they did over Lazarus in the Grave, and as the Women did over Dorcas, when they were not able to help: So thy Condition may be such, that thy dearest Friend may say of thy Help, as the Depth and Sea said concerning Wisdom, 'Tis not in me. O b••••t 'tis to be found in this Friend Jesus Christ: He hath given sufficient Proof of his Bowels of Pity to his People, and of his Wisdom and Power in their greatest Straits.

VIII. But this Friend of Believers no∣thing can separate from them, no, not Death it self, for he is immortal.* 167.10 Was not Christ with Paul and Silas in Prison? O how sweet is the presence of a dear Friend in Trouble! Alas! Walls and Guards may keep off other Friends, but nothing can keep or hinder Jesus Christ from coming unto his People.

IX. But Christ is able to make good his Word to the utmost; he never out∣bids himself. Who was ever laid under any Discouragement or Disappointment, that trusted in Him? In all Changes, in all Providences, Christ is the same. Thou mayest commit great Concerns into the hands of thy supposed Friend, and he may fail thee; nay, into the hand of thy real Friend, and yet be uncertain of Security; Fire may destroy, or Thieves may rob him, so that being empoverished, he cannot make good what he received: But Christ cannot, nay, will not disap∣point thee.

Application.

I. IS Christ a Friend, such a Friend? then how greatly doth it concern poor Souls to make sure of this Friend! Doth not Self-Interest lead Men to seek for Friendship, and as much as in them lies, with such as are likely to do the part of a Friend? &c.

II. Doth not this reprove the Ignorance and Folly of those that slight and reject this great and good Friend? How many, instead of seeking his Favour, are in Friendship with the World, and their Lusts, and by their wicked Practices are bidding defiance to him, as tho neither his Fa∣vour nor Frowns were to be regarded?

III. It shews the miserable Condition of those that are unacquainted with him; He is the Soul's Friend, and it calls aloud upon them,* 167.11 to be ac∣quainted with him.

IV. Is Christ thy Friend? then here's a sure Ground of Comfort; you can never want, that have such a Friend, so loving, so sympathizing, so necessary, and so suitable; a present, a constant, a careful Friend; yea, a Soul-Friend; a wise, a powerful, a faithful, immortal, and everlasting Friend! This is a Friend indeed, an honourable Friend,* 167.12 that is in fa∣vour with God, who never had his Suit denied!

V. Is this thy Friend? O then,

1. Bless God, that hath raised up such a Friend for thee, and made thee acquainted with him.

2. Prize and love this Friend dearly.

3. Visit him often, tell him all the Secrets and Grievances of thy Heart. How sweet is Communion with him!* 167.13

4. Be not ungrateful to him, be not like Joash, who forgat the Kind∣ness of his Friend! May it not be justly said to some, Is this thy kindness to thy Friend? O 'tis sad to abuse the Kindness of such a Friend.

5. Trust your Friend, take him at his word, question him not, he is faithful.

6. Have no commerce with his Enemies, but keep close and faithful to him in every Condition. Achitophel dealt treacherously with David, do thou not so with Christ.

7. Publish and declare what a Friend thou hast, endeavour to get Sin∣ners acquainted with him.

8. Be sure let nothing part thy Friend and thee: Prize his Presence, dread his Frowns; follow his Doctrine and Examples, that it may be known that Christ is yours, and you are his. Let your Light so shine before Men, that they may see your good Works, and glorify your Father which is in Heaven.* 167.14

Christ is the only Friend. A true Friend is tried in a doubtful matter. Christ hath laid down his Life for Believers; what is more difficult to Nature than Death?

Christ the Rose of Sharon.

Cant. 2.1.

I am the Rose of Sharon.

IT is Christ that speaks these words, it becomes not the Spouse thus to commend her self; saith Solomon, Let another, and not thine own Lips praise thee. The Lord Jesus elegantly expresseth his own Excellency,* 167.15 by comparing Himself unto a Rose, the Rose of Sharon.

Metaphor.

I. A Rose is the Off-spring and Fruit of a good, tho seem∣ingly dry Root.

II. A Rose is a beautiful Flower, very pleasant and delightful to the Eye, of different Colours, red and white, and in some curiously joyned and intermix'd together, red and white; shews an excellent Com∣plexion, and makes up a perfect Beauty.

III. A Rose is a fragrant and sweet Flower, it yields a most ex∣cellent and odoriferous Scent. This may not hold true of every sort of Roses, but 'tis such an one Christ compares himself unto.

IV. The Rose is a useful Flower, it is full of Virtue.

1. Roses distilled, afford a most sweet cooling Liquor, good against intemperate Heat; it gently quali∣fies Cholerick Exhalations,* 168.1 refreshes the Spirit when sad, &c. and is good for the Eyes.

2. Being conserved, and other∣wise made use of and applied, they are very cordial and medicinal: Their Use in Physick, saith an emi∣nent Writer,* 168.2 words are too few to express.

V. The Rose is called by Natu∣ralists the Queen of Flowers, none being to be compared to it.

VI. The Roses that grew in Sharon, were the best and chiefest of Roses; they were singular in Beauty and Property.

VII. The Rose of Sharon signi∣fies in Greek the Flower of the Field, Sharon being a Place or Plain wherein King David's Herds and Cattel were fed.* 168.3 Roses that grow

in a Field, are not planted by Man, and indeed do lie open to Beasts, to be spoiled, pluck'd to pieces, or trodden down.

VIII. The Roses of Sharon were free; Persons might have access to them, when they could not to other Flowers, that were in close and se∣cret Gardens.

IX. Roses, and other delightful Flowers of the Field, are the Beauty and Glory of the Field, they cloath the Grass.

X. Sharon was a Place (as we said before) of Pasture, a Place of Feeding, where the Flocks used to rest, a very fruitful Vally.

XI. The Rose yields a very pre∣cious Oil, good in divers cases.

Parallel.

I. CHrist, touching his humane Na∣ture, is the Off-spring of David, or a Branch out of the Stem and Root of Jesse.* 169.1

II. Christ is said to be white and ruddy.* 169.2 Some understand thereby his two Na∣tures, by the white his Divinity, by the red his Humanity: The one denotes his natural Purity and Innocency; the other, his bloody Agony and Suffering for our sakes; hence said to be red in his Apparel.* 169.3 No Object so delightful to the Eye, as Jesus Christ is in his Humiliation, cruci∣fied for our Sins; in his Exaltation, ap∣pearing at the Father's right-hand for us. True and evangelical Sights of Christ de∣light the Eye, and ravish the Soul of a Believer. Christ is a perfect and compleat Beauty.

III. Jesus Christ yields a most fragrant and lovely Savour.* 169.4 What is so sweet and refreshing to the spiritual Senses of the Soul, as the Merits and saving Graces of Christ? His very Name is as precious Oint∣ment poured forth;* 169.5 He is the Savour of Life unto Life to them that believe.

IV. The Lord Jesus is excellent for Profit and spiritual Virtue.

1. Being crucified for our sakes, what precious Virtue, what Soul-mollifying Water of Life does he yield us? good against all Cholerick Heats and Exhalati∣ons of the Heart and Flesh, making the furious and impatient Man, gentle, meek, and humble; refreshes the Spirit of a Saint, when dejected, and under Temptations; and is exceeding good to open the Eyes of the Understanding.

2. Jesus Christ, laid hold on by Faith, and the Virtue of his Blood applied and kept in the Soul, will prove a Sovereign Cordial at all times. The medicinal Pro∣perties of this Rose of Sharon, for the healing the Distempers of the inward Man, words (I may well say) cannot express.

V. Jesus Christ infinitely excells all others, whether Angels or Men; none are to be compared to Him. He is the Head, the Flower, and Glory of Things in Heaven, and of Things on Earth, whether Thrones or Dominions, Principlaities or Powers. He is fairer than the Children of Men, the chiefest among Ten Thousands.* 169.6

VI. There is nothing eminent and re∣freshing in any Creature in a natural way, but it is supereminent, and infinitely more in a spiritual way in Christ. Christ is sin∣gular, touching the Unity of the two Na∣tures in his Person, singular in his Incar∣nation, in his Humiliation, in his Con∣quest and Exaltation, &c.

VII. Jesus Christ was not planted by Man, but by the hand of the Father; and when brought forth into the Field of this World, how open did he lie to evil Beasts, such as Herod and the Jews were? how was he pluck'd to pieces, as it were,

and trodden under their Feet? He was laid open to almost all manner of Sorrow and Suffering.* 169.7

VIII. Jesus Christ is free for all poor Sinners,* 169.8 whoever will may come and take the good and gracious Virtue, and Soul-refreshing Blessings that are in Him. He is a Fountain opened.* 169.9 The Good that is in God is no other ways commu∣nicated to Mankind, but in and through Him.

IX. The Son of God is the Beauty and Glory of Mankind, by assuming of our Nature into Union with himself. 'Tis He who is the Crown of Mortals, sitting in Glory at the right hand of the Majesty in Heaven.

X. Christ is to be found in green Pa∣stures, in his Churches, where his Word is truly preached, and Sacraments are duly administred:* 169.10 He leads me in green Pastures.

XI. Jesus Christ affords a very precious Oil, called the Oil of Gladness, which is of a most Sovereign Virtue. See Oil.

Metaphor.

I. A Rose is only pleasant and grateful to the external Senses.

II. A Rose can be had but in one Season of the Year; you may look for a Rose in the Winter, and find it not.

III. The Rose is a very fading Flower; the Naturalists tell us of some that seem to wither in their budding; all their Beauty and sweet Savour passeth away.

IV. A Rose may be taken, pre¦sented, given, and received, by an human Hand.

V. One Person can but have one and the same Rose entirely to him∣self at one and the same time.

Disparity.

I. JEsus Christ delights and gratifies the spiritual Senses of the Soul.

II. Jesus Christ, this Rose of Sharon, may be had at any time of the Year, in Winter as well as Summer. The Soul meets with him rather in Adversity, than in Prosperity.

III. Jesus Christ is a Rose that never fades, he remains in his full Beauty and Glory throughout all Generations, he ne∣ver loses his Savour: If he does not smell so sweet to our Senses, 'tis because our spiritual Senses are decayed; the Cause lies in us, not in him: Jesus Christ,* 171.1 the same yesterday, to day, and for ever.

IV. Jesus Christ is taken, presented, and given by a divine hand, viz. the hand of God himself: God so loved the World,* 171.2 that he gave his only begotten Son, &c. And he is not otherwise received but by Faith, the spiritual hand of the Soul.

V. Jesus Christ, the Rose of Sharon, is of such a Nature, that Thousands may have him entirely to themselves, as if but one only had him, and this at one and the same time.

Inferences.

1. IF Jesus Christ be the Rose of Sharon, so sweet and lovely a Flower; let me advise all Ladies and young Virgins, and others, who delight in Flowers, above all to get this Rose; you never found the like in all

your Lives; none so sweet, nor yields such a fragrant and odoriferous Smell as Christ doth: Nay, and more than that, 'twill be a glorious Or∣nament unto you, 'twill make all good and gracious Ones in love with you.

2. Moreover, this shews us, that most of the Men and Women in the World have lost their Smell, their spiritual Senses are gone; they can find no such Savour in Religion, no Sweetness in a reproached, persecuted, and crucified Jesus; no Delight in Ordinances, Prayer, hearing the Word, nor in Sacraments.

3. Labor to be stored with the Conserves, and precious Vertues of this Divine Rose; prize the Distillation of it. You love to wash in Rose-Water, 'tis very grateful and pleasing to you; come then and wash in the sweet and fragrant 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 and heal all the Wounds and Bruises of your diseased Souls. If you wash in the Water of the Spirit, that flows from a crucified Christ, it will make you a sweet Savour in the World, your Conversations will be of a fragrant Scent.

4. Besides, it shews how happy they are that have got Jesus Christ; and what Fools Men of the World are, who slight and dis-esteem him. They prize the Thorn and Briar, the pricking Pleasures and Profits of the World, above the Rose, the lovely Rose of Sharon.

5. You that are God's Children, that have had the sweet Scent of the Rose of Sharon, value him above your chiefest Joy; account him (as in∣deed he is) the Rose and Diadem of your Souls; bear him not only by an outward Profession in your Breast, but take down the sweet-smelling Savour of his Grace into your Hearts. Ye can never overvalue Christ.

On the Rose of Sharon.

IF Nature such a Magazine discloses, Of artless Beauty in our common Roses, As does the Pencil's Artifice outvie, Commanding notice from each curious Eye: Whose Sense-refreshing Fragrancy does yield Perfumes, enriching the enamell'd Field: Sweetning the ambient Air, to entertain With Balmy Odours, the invading Train Of flanting Gallants: Does to each distribute A lovely Nosegay, as a Vernal Tribute. Yet 'tis but fading: With the Suns up-rise Ʋnfolds its Bud, and in the Evening dies.

What shall we say to this Illustrious Bud, This Rose of Sharon! Language never cou'd Express its Glories, Glories that excell! In Beauty peerless, uncompar'd in Smell! No Myrrh, no Cassia, nor the choice Perfumes Of bruised Spice, or Oriental Gums, Breath equal Sweetness! All the Flowers that be Tinctur'd with Nature's rich Embroidery, Yield Him the chief Preheminece: 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.

Christ an Advocate.

1 Joh. 2.2.

We have an Advocate with the Father, Jesus Christ the Righteous.

ADvocate, in the Greek (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is one called or retained to speak or plead for them who have Indictments against them, or otherwise were impleaded in any Court of Judicature, and in∣treated to favour another in Judgment, and Intercessor.

Advocate.

I. AN Advocate is, or ought to be a wise and learned Per∣son, in a Court of Judicature, be∣cause entrusted with weighty Causes.

II. Advocateship is a relative Of∣fice, one related to a Judge and Court of Judicature.

III. An Advocate belongs to the Law, which is to be his Rule, in all his Practice.

IV. An Advocate is legally call'd and appointed to his Place and Office.

V. An Advocate undertakes Cau∣ses when they are brought to him.

VI. An Advocate pleads all Cau∣ses that he undertakes; for he un∣dertakes them to that very end.

VII. An Advocate undertakes the Weight of a Cause, and knows how far it will prevail if well managed.

VIII. An upright and just Advo∣cate is faithful to his Client, and will not betray his Cause to his Adver∣sary.

IX. An Advocate gives Counsel and Advice, puts into a way and Method, how to improve a Cause when carried.

X. An Advocate is tied up to Customes and Rules of Court, which he always observes, that he might please and not offend.

XI. An Advocate usually speaks Comfort to his Client, especially if the Cause will bear it.

XII. An Advocate can use free∣dom of Speech, and speaks boldly to the Judg.

XIII. An Advocate knows the fittest time to manage Business, and every thing is beautiful in its season.

XIV. An Advocate hath the Judges Ear more than those that are but standers-by, that may be some∣what concerned in a cause; but the Judge listens to him, because he ex∣pects him to speak to the purpose, who hath Authority so to do.

XV. An Advocate gives free ac∣cess, and is ready to be spoken with by all Persons that have any Business with him.

XVI. An Advocate undertakes high and desperate Causes, he re∣fuseth not to speak for Men greatly obnoxious to the Law, he sticks not sometimes to plead the Cause of Traitours, where the Law admits of a legal Plea, tho in very great dan∣ger of their Lives, by reason of the greivous Crimes wherewith they stand charged against their Prince.

XVII. An Advocate is much ho∣noured by the Judg in all his Replies, sometimes gives him the title of Brother.

XVIII. An Advocate knows much of the Judges mind, being skill'd in all the Rules that he judgeth by, and is well acquainted with his Nature and Disposition.

XIX. An able, eminent and learn∣ed Advocate, fears not being over∣match'd when he knoweth he hath Law and Reason on his side.

XX. A good and worthy Advo∣cate is of so noble and generous a Disposition, that he will plead the Cause of the Poor out of Pity, rather than they should miscarry.

XXI. An able Advocate doth, and that not seldom, carry Causes that are very doubtful to others.

XXII. An Advocate is careful to keep up the Honour of the Judg and Laws, because the Contempt thereof proves of ill Consequence.

XXIII. A good Advocate is al∣ways very diligent, and mindful of his Client's Concerns.

XXIV. A good and able Advo∣cate is very successful, in carrying on many Causes.

XXV. A good Advocate is con∣cern'd when a Cause is lost through the Clients fault, because he would not make use of an Advocate.

XXVI. A good and wise Advo∣cate will not undertake all Causes; there are some Causes so highly foul, that they are not in the least hope∣ful; Matters are gone too far, and have stayed too long, they are past remedy.

XXVII. A wise and honourable Advocate lieth fair for Preferment, viz. In some space of Time to be a Judg himself, when his Work and Business of Advocateship ceaseth.

Parallel.

I. CHrist is a wise and learned Person, In whom are all the Treasures of Wisdom and Knowledg;* 173.1 The Lord God having given him the Tongue of the Learn∣ed, &c.* 173.2

II. The Lord Jesus is related to God, and the high Court of Heaven, the Man that is God's Fellow;* 173.3 The Man of his Right-hand, made strong for himself.

III. Jesus Christ was born and consti∣tuted under the Law,* 173.4 and made it his Rule in all Cases, would not vary in the least from what God had required or en∣joyned therein.

IV. Jesus Christ took not this Place and Office upon himself,* 173.5 but was called and appointed to it by God, as Aaron was to the Priesthood.

V. Christ doth undertake Causes for any, if they come to him: If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous; Who is the Propitiation for our Sins,* 173.6 and not for ours only, but for the Sins of the whole World.

VI. The Lord Jesus pleads all Causes that he undertakes, did it when here on Earth, Holy Father,* 173.7 keep through thine own name, those whom thou hast given me, &c. Thine they were, &c. they have kept thy Word. Father forgive them, they know not what they do: Luk. 23.34.

VII. Christ knows the Weight of eve∣ry ones Cause, and knows how far it will go if well managed; He knows who will carry the Cause, and who will lose it: he that relies upon him alone by a lively Faith, in a way of Holiness and new Obedience, is certain of the Cause, when all others are like to miscarry: He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned: Mark 16.16.

VIII. Jesus Christ being Justice it self; will be faithful in all Causes wherein he is entrusted; he is not only called Jesus Christ the Righteous; but he did as a due Proof thereof,* 173.8 refuse the tender or offer of the whole World, for the sake of Sinners, rather than he would betray his Trust, or yield up the Cause of Men's Souls into the hand of their cruel Adversary the Devil.

IX. Jesus Christ the wonderful Coun∣sellor, he sets his People in a hopeful way and Method to improve a Cause, when carried against an Adversary: Go thy way and sin no more,* 173.9 lest a worse thing come unto thee, &c.

X. Christ did nothing of himself, but what he received from the Father; he is a strict Observer of all Rules of Righte∣ousness, so as to lead at all times in the Ways thereof,* 173.10 and in the midst of the Paths of Judgment; and that he might appease the great Judg in all things, he came up to the demands of Justice, and answered the Law, and now pleads the Merits of his own Blood in the Court of Heaven for us.

XI. Jesus Christ out-does all Advocates under Heaven in all things, for he speaks so as never Man spake like him;* 173.11 He bids them ask what they will, and he will do it for them: Ask and it shall be done,* 173.12 that your Joy may be full.

XII. Christ most fully answers to this, where he saith, Father,* 173.13 I will that those whom thou hast given me, be with me, where I am, that they may behold my Glory, &c.

XIII. 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 Provocation is given and the Enemy lays Siege against the Soul; then is a fit time for our Advocate to work; this Christ is well acquainted with, Simon, Simon, Satan hath desired to have thee, that he may sift thee as Wheat:* 173.14 but I have prayed for thee, that thy Faith fail not, &c.

XIV. Christ hath the Ear of the Hea∣venly Judg, 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:* 173.15 He only is authorized to plead for poor Sinners.

XV. Jesus Christ invites all that are weary and heavy laden,* 173.16 to come to him for Rest, with a Promise of free access, Who∣soever comes to me, I will in no wise cast out: Joh. 6.36.

XVI. The Lord Jesus, this wise and able Advocate hath undertaken desperate Causes, such as Mary Magdalen a great Offender, Peter a great Backslider, Paul a great Blasphemer and Persecutor. The Gentiles that were Thieves and Idolaters, by the Fall: desperate was the Cause of all he undertook:* 173.17 I Pray not for these a∣lone, but for all that shall believe on me through their Words: He makes Intercession for the Trangressors.

XVII. Christ is very much honoured by God, he calls him his Fellow, and will have all Men honour the Son, even as they honour the Father.

XVIII. Jesus Christ knows much of the mind of God, being skill'd in all the Laws, Natural, Moral, and Evangelical, well understands his Nature and Disposi∣tion, being always by him,* 173.18 and as one brought up with him,* 173.19 being daily his de∣light, &c. so near and familiar that he lay in his Bosome.

XIX. Jesus Christ had unspeakable Confidence, in so much that he feared not to appear amongst great and learned Doctors in the Temple,* 173.20 hearing them and asking them Questions, to the Astonish∣ment and Amazement of all them that heard him; He appeared too mighty and learned for all the Pharisees, Sadduces, and Priests of the Jews.

XX. The Lord Jesus stands not on Fees, or Gratuities, for indeed none are able to give unto him a Reward for his Work,* 173.21 but he acts on the same terms that God gives Wine and Milk, and that is, without Mony, and without Price. Who∣soever will, may come, and take his Counsel and Advice, Water of Life freely:* 173.22 He hath filled the Poor with good things, but the Rich he hath sent empty away; Their Cause falling to the ground.

XXI. Christ did frequently, when on Earth, and since his Departure into Hea∣ven, carry Causes doubtful to others: He carried the Cause in a great Trial against Satan, who made strong Attempts against him,* 173.23 after he had fasted fourty days. And when none was found worthy to open the Books, and unloose the Sea's, and look thereon, at which John wept, The Lion of the Tribe of Judah prevailed. In due time Christ died for the Ungodly, he hath delivered us from the Curse of the Law, being made a Curse for us.

XXII. Jesus Christ is watchful to keep up the honour of God and his Laws, because the Contempt thereof would prove of ill Consequence; I honour my Father, I have glorified thee on Earth;* 173.24 Not one jot of the Law shall fail; think not that I came to destroy the Law, &c.* 173.25 He answered the Demands of it, that God might be just, and the Justifier of those that believe in Jesus.

XXIII. Christ is very diligent, never guilty of any Neglects in acting for his People; he went about doing Good, plead∣ed often, pleaded strongly, with Crying and Tears, used mighty and prevailing Arguments with God, on the behalf of his Flock on Earth; pleads for great things for them, for the holy Spirit, for divine Pro∣tection, Union, and for their safe Conduct to Heaven: Father,* 173.26 I will that all they whom thou hast given me, be with me where I am, that they may behold my Glory.

XXIV. Jesus Christ is successful, he hath carried many, yea multitudes of Causes for his People; nay, indeed it may be said, when did he miscarry? what Cause was lost when the Sinner did sincerely and in good earnest engage him? he carried the Cause for poor Peter, to the preventing his utter Destruction; he prevailed for the Protection

of God to the twelve Apostles, that continued with him; He pervailed for the send∣ing the Comforter, when he went away; he carried Paul and the suffering Saints away Conquerours; hath made us more than Conquerours:* 173.27 He manages effectually all the Affairs of his Elect throughout all the Earth.

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 come to him, retain him, make use of him;* 173.28 He drew near the City, He beheld it, and wept over it. O Jerusalem, that thou hadst known, even thou in this thy day, the things that belong to thy Peace! But now they are hid from thine Eyes; their Cause was irrecoverably lost, because they would not come unto him.

XXVI. Jesus Christ will not take the names of some into his Lips, he leaves them wholly to themselves, to stand or fall; saith of them, as once it was said of Ephraim, Let him alone; such are the hard∣ned Hypocrites and Reprobates, horrible Apostates, the Blasphemers of the holy Ghost, of these it may truly be said, as in Eccles. 4.10. Wo unto him that is alone; and they may say of themselves, The Harvest is past, the Summer is ended,* 173.29 and we are not saved. God hath sworn in his Wrath against some, that they shall not enter into his Rest; and Christ will neither plead nor pray for them;* 173.30 He will take no foul Cause into his pure Breast, but clearly leaves them out of his Intercession and Ad∣vocateship: I pray not for the World, &c, Joh. 17.9.

XXVI. The Lord Jesus is the wisest and honourablest Advocate that ever was, and therefore is the undoubted Heir to Preferment; yea, to the greatest of Pre∣ferments, He being appointed the Judg of all the World,* 173.31 by a former and unal∣terable Decree: Him hath God ordained to be the Judg of the quick and dead; God judgeth no Man, but hath committed all Judgment unto the Son; He hath appointed a day,* 173.32 in which he will judg the World in Righteousness, by that Man whom he hath ordained, &c.

Advocate.

I. AN Advocate here below, is concerned but for a few Cli∣ents, cannot serve many, much less all that need an Advocate to plead their Cause for them.

II. An Advocate here below, is but of short standing, comes in an hour and goes out in an hour, the Eldest are but of yesterday and of small Experience.

III. An Advocate here below leaves his Clients doubtful, because they know not how a Cause will go before Trial.

IV. Some Advocates here below do more often miss than carry Causes, and many of them lose more Causes than they gain.

V. An Advocate may carry a Cause here below, and there may lie an Appeal against it in some of the superior Courts, as the Court of Chancery, &c. The Cause may be carried for a Person in one Court, and lost in another.

VI. An Advocate in these lower Courts, tho he be an able Man, yet he may be over-match'd and out-done by others; it being a Rule in most Cases, Not one so good, but he may find his Equal, &c.

Disparity.

I. JEsus Christ is an Advocate for his whole Church, all may come and make use of him; I pray not for these alone, but for all them that shall believe on me through their Word: Whosoever comes,* 175.1 none is refused, that hath an Appeal to make to the great God, who is Judg of all the World, &c.

II. But Christ this great Advocate of Souls, who appertaineth to the high Court of Heaven, is of long standing and great Experience, possessed the Place of an Advocate from the Fall; nothing can surpass his Cognizance, he stood before the Antient of days, in the days of Noah, Daniel, Job, &c.

III. But Jesus Christ knowing all things relating to the Judgment-day, gives assu∣rance to his Saints, before Trial, it shall go well with them: He that seeth the Son and believeth in him (hath the Cause) hath eternal Life, and shall never come into Condemnation.* 175.2

IV. But Christ, this high and holy, this great and good, this wise and just, this true and righteous Advocate, carries every Cause he undertakes. He will not undertake any Cause, to plead effectual∣ly, but the Believer's: He will not speak a word for the Sons of Belial, that will not submit to his Laws: I pray not for the World, but for those thou hast given me.* 175.3 For those that willingly submit to his Laws, he is successful to a Wonder; whatever he desires is done for them, his Prayers being always heard.

V. But the Lord Jesus, the Churches Advocate, makes sure Work; when He carrieth a Cause, it's done in the highest Court it self, from whence there is no Appeal. Every Cause that Christ carrieth, is, like the Laws of the Medes and Persi∣ans, unalterable, and like the Covenant,* 175.4 ordered in all things, and sure; it is as the good Part Mary chose, that shall never be taken from her; neither Men nor Devils shall be able, by Fraud nor Force, to take it away from them. 'Tis God that justifieth, who is he that condemneth?* 175.5 'Tis Christ that died, yea, rather that is risen again, who also maketh Intercession for us.

VI. Christ hath no Match or Equal, but he very much transcends all his Oppo∣sites. Beelzebub hath had a great Name, but he is nothing to Jesus; Christ makes him flie before him, and fall like Light∣ning. He hath an awful Majesty in his words, that if he doth but say,* 175.6 Get thee be∣hind me, Satan, The Lord rebuke thee; Satan shrinks off shamefully: He dares not, can∣not stand before this powerful Advocate.

Application.

I. BEhold the marvellous Goodness of God, that he should (in meer Mercy to us) appoint such an able Advocate, to whom the very Angels themselves are inferior, in point of Wisdom, Power, Office, and Honour.* 175.7 Those Sons of the Morning shout for Joy at his Appearance as an Advocate, and pry into the Mystery of his honourable Work.

II. There is great Encouragement to come to this Advocate: God in∣vites Men to come to Christ for advice, and to take his Counsel:* 175.8 This is my beloved Son, hear Him. He is not concealed in some secret Chamber, where he cannot be found, but stands at the opening of the Gates,* 175.9 at the Place of the chiefest Concourse. God hath given him to be a Light to the Gentiles, and his Salvation to the ends of the Earth. Whoever believingly and in truth desires to have him for their Advocate, my have access unto him, and have their Cause undertaken, pleaded, and effectually mana∣ged by him, who is the Judge's own Son. The Motives to this Duty are many.

1. When poor Sinners come to this holy Advocate, they are kindly embraced.

2. They have their Work readily undertaken, they are not tired out with Delays.

3. They have it very carefully managed; the Cause is not lost, nor suffered to fall to the Ground, for want of prudent and careful Ma∣nagement, &c.

4. It is a great Case, that cannot safely be trust in any other hand, it is about a Title to an Inheritance, wherein if a Man miscarry, he is utterly undone, yea, utterly undone to Eternity.

5. Their Cause is admitted of, and undertaken, without Fees or any kind of Charges; He will do all freely without Money.

6. There is much Peace, Satisfaction, and Security in it. A Man that hath committed his Cause to this Advocate, may sleep in Peace, go about his Business in Comfort; neither need he in the least doubt or fear of what will follow, for there was never any one that trusted in him con∣founded or put to shame. There was never a Cause left by any Man, to the wise Counsel and Management of this most powerful and holy Advo∣cate, but it carried the Day. He is not only able to save, but able to save to the utmost,* 175.10 not only some, but all those that come unto God by him, seeing he ever liveth to make Intercession for them.

III. Who then would refuse coming to Jesus Christ, or neglect to make use of this Advocate?

IV. It also shews us the Cause why Men perish, and miss of God's Fa∣vour, and lose eternal Life: It is not for want of free Tenders of Grace, or because there is no Advocate to plead for them; but it is because they will not open at his Knock, nor take his Counsel, &c. They will not come unto him,* 175.11 that they might have Life.

Lastly; Let all Saints, who through Satan's Temptations have been overcome, and have sinned, and wounded their Consciences, remember, that there is an Advocate for them with the Father,* 175.12 Jesus Christ the Righteous.

Christ an Apostle.

Heb. 3.1.

Consider the Apostle and High-Priest of your Profession, Christ Jesus.

AN Apostle signifies in the Greek one sent; and it hath something peculiar to it, to distinguish the Office from other Offices, apper∣taining to the Gospel, and the Church: for tho John Baptist was one sent, with many others, yet were they not called Apostles, but dignified by some other Names, Titles, or Epithets; as Fore-runner, Disciple, and Servant of the Church, &c. Now inasmuch as one Rank and Order of Men have this Title given them, and by it are distinguished from others concerned in Divine Service, we may suppose it to signify their Commission and Qualification for their designed Work; which Com∣mission, Qualification, and designed Work, seems to be comprehensive of these three things, viz. 1. Immediatly sent; 2. Marvellously inspired; 3. The Master-Builders of the Gospel-Foundation for the Christian Re∣ligion. That all these are declared and set forth concerning Jesus Christ, is evident. Therefore in that Christ is here called an Apostle, it must or may signify, that He was sent after a higher and more extraordinary man∣ner than common Messengers.

An Apostle.

I. AN Apostle was immediatly sent by Christ.

II. The Apostles, In pursuit of their Commission, went up and down preaching the Gospel, &c.

III▪ The Apostles had Christ al∣ways with them in their Work, in an extraordinary manner.

IV. An Apostle was to bear wit∣ness to the Truth, and to Christ's Name.

V. The Apostles were to open Mysteries that had been kept hid.

VI. The Apostles were endued with Divine Power to do Won∣ders and mighty Works.

VII. The Apostles were to take care of the Church whilst they lived, and after their Decease Paul had the Care of all the Churches upon him: He sent for the Elders,* 176.1 and gave them charge, &c. St. Peter took care, that after his Decease the Churches might be secured from Danger.

VIII. The Apostles had a Dispen∣sation committed to them, from which they were not to depart. A Dispensation of the Gospel is commit∣ted to me.* 176.2 Wo is me, if I preach not the Gospel. They also ordained other Ministers.

IX. The Apostles went through good and evil Report unweariedly,* 176.3 till they had finished their Course, and then committed themselves to Him that judgeth righteously, in ex∣pectation of a Crown of endless Glo∣ry: Henceforth is laid up for me a Crown of Righteousness,* 176.4 &c.

Parallel.

I. CHrist Jesus was immediatly sent by God: He came not of himself, but the Father sent him.

II. Christ Jesus went about preaching the Gospel, doing Good,* 177.1 and healing all that were oppressed.

III. Christ Jesus was not alone,* 177.2 but the Father was with him. God was with him in an 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,* 177.3 &••••

V. The Lord Jesus came, as the chief Apostle,* 177.4 to open Mysteries that had been kept hid.

VI. Christ Jesus had not the Spirit by measure,* 177.5 but was filled with the Spirit to do and speak mighty things.

VII. Christ more especially took care of his Church before he left them. He forewarned them of Evils to come, he cautioned them against Fears and A∣postacies, and committed them to the Care of his Father: Keep through thy Name those that thou hast given me.* 177.6

VIII. Jesus Christ, as the great Apostle, had a Dispensation committed to him: The Work that my Father gives me to do, shall I not do it?* 177.7 I must work the Works of God. Tell that Fox,* 177.8 I do Miracles this day, to morrow, and the third day I shall be perfected. He had Power also to ordain other Officers and Ministers.

IX. Christ suffered great Contradiction of Sinners against Himself,* 177.9 fought as the Captain of our Salvation, with all Difficul∣ties and Enemies, till he had finished his Work, and could say, Father, it is finished, into thy hands I commend my Spirit. He for the Joy that was set before him,* 177.10 endured the Cross, despised the Shame, and is sate down at the right hand of God.

An Apostle.

I. THe Apostles were but meer Men, whose Original was from the Dust.

II. The Apostles had but small measure of the Spirit, and were not without Sin and Infirmities.* 178.1

III. The Apostles were but Fel∣low-Servants,* 178.2 and not Lords over

God's Heritage; not like some we have had since their Time.

IV. The Apostles did but shew and direct to a Saviour, to Salvation, and eternal Life; they were not able to save, nor could they give Salvation to any: Was Paul cruci∣fied for you? &c.

Disparity.

I. CHrist was Emanuel, the eternal Son of God, God, v••••ry God,* 179.1 of God, Lord of all, whose Descent was from Heaven: I came down from Hea∣ven.* 179.2 The second Man was the Lord from Heaven.

II. Christ had the Fulness of the Di∣vine Spirit dwelt in him, and rested upon him.* 179.3 God gave not the Spirit to him by measure. Through the eternal Spirit he of∣fered himself to God without spot. The Prince of this World came, and found nothing in him. He was holy, harmless, and undefiled, separate from Sinners.

III. But Christ is Master, Head, Lord, Ruler, and Governor, a compleat Prince

and King, as well as Priest, and Prophet, and Apostle. He is Lord of all, over all, God blessed for evermore.* 179.4 Which made Mary say, They have taken away my Lord; and Thomas say, My Lord, and my God.* 179.5

IV. But Christ did more than shew and direct to a Saviour: He was that Saviour himself, and the Author of eternal Sal∣vation to all them that obey him. He had Help laid upon him,* 179.6 being mighty to save; was born a Saviour: To you is born in the City of David a Saviour, which is Christ the Lord. And that great Salvation is not to be neglected without eminent Danger: How shall we escape that neglect so great Salvation?* 179.7

Inferences.

I. BEhold the great Goodness of God to the Church and World! 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.

II. What great Love Christ had to Sinners, that he should leave his Riches and Glory above, to come down to be an Apostle, a Fellow-Servant,* 179.8 for our sakes. He that was rich became poor, that we through his Poverty might be made rich.

III. What need have we of the Pope and his Cardinals, seeing God hath been so kind, to give us Christ to be our Apostle and High-Priest? We own none but Christ to be the Apostle and High-Priest of our Profession, who can do all things for us by his Word,* 179.9 Spirit, and Ministers. Away therefore with that grand Antichrist, and vile Impostor, 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, for there is great reason for it.

1. God sent him: I came not of my self, the Father sent me.

* 179.102. He spake so as never Man spake. No Man ever yet, nor ever will speak like the Man Christ Jesus. He spake like one that had Autho∣rity,* 179.11 and not like the Scribes, learned Doctors, and wise Men among the Jews. Many were astonished at his Understanding and Answers in his tender Age.

* 179.123. God commands us to hear him: This is my beloved Son, hear him.

4. God threatens us if we do not hear him; 'tis dangerous to refuse to hear him:* 179.13 How shall we escape, if we turn away from him that speaks from Heaven?

Christ the Bread of Life.

John 6.48, 50, 51.

I am the Bread of Life: This is the Bread which co∣meth down from Heaven. I am the living Bread, which came down from Heaven.

IT is not my Business 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 Christ in a more invisible Administration); but to shew metaphorically, that whatsoever Bread properly so called, is to Men, considered as Men; that Jesus Christ is unto Believers, and all true Christians, according to the Gospel.

Metaphor.

I. BRead is prepared and made fit for Food.

II. Bread is a Substance well suit∣ed for the Subject to which it is appointed.

III. Bread is good in it self, and of its own nature.

IV. Bread is not inherent in us, but a distinct thing from us, and a Gift from another.

V. Bread is ordained to an high and most excellent End, even to preserve the whole Race of Man∣kind.

VI. Bread, tho it be prepared, be suited, be good, given and or∣dained to an high, a very high and excellent End, yet it must be taken and us'd according to the Intent of the Giver, and proportionable to the end of it, otherwise we shall starve in the midst of Plenty.

VII. Bread is pleasant to the taste of all, but especially to the needy: The full Soul loaths the Hony Combe,* 180.1 but to the hungry every bitter thing is sweet.

VIII. Bread renews Strength and preserves Persons Lives: not only David and the Samaritans found it so, but it is the common Experience of all Mankind, without it Faintness 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 Bu∣siness without it.

X. Bread is of universal necessity and benefit, the Rich want it as well as the Poor, the Landlord as well as the Tenant; the King as well as his Subject: Children in their 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 earth∣ly Blessings; Beauty, Ornament, Wealth, Treasures, are below it; and inferiour to it, and not to be va∣lued with it: A Man will pawn his Cloaths, dispose of his Treasure, mort∣gage his Land rather than want Bread.

XII. Bread hath a hidden Virtue in it, which cannot be known, but by Taste or Experience. A Man may see and hear much, but this is no∣thing, 'tis Taste, Relish and Experi∣ence that discovers the Virtue of it; and a small Morsel tasted, is better than the great King of Babylon's Feasts that were seen, and not par∣taken of.

XIII. Bread is a free Portion, and common to all that will work for it, 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.

XIV. Bread is absolutely necessa∣ry to comon Happiness; a Man cannot enjoy himself, his Relations without it; if he hath glorious Ap∣parel, sumptuous and fair buildings, gallant Gardens, large Fields, and

Pasture, 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 haunt him, and like the Worm, and de∣vouring Caterpillars of Egypt, eat up and devour all his Comforts.

XV. Bread, in a sence of the want of it, will occasion violent Motions, according to the old Pro∣verb: Hunger will break stone Walls, &c.

XVI. Bread as it comprehends the greatest of Blessings when pro∣mised, so the greatest of Judgments when denied; Bread shall be given, and thy Waters shall be sure.

Parallel.

I. THe Lord Jesus was prepared by God the Father, to be a meet and fit Saviour, and Food for our Souls; A Body hast thou prepared me.* 181.1

II. Jesus Christ is well suited to the Soul or Subject that is to receive him, all Qualifications which are really useful to support and refresh the Soul are in him; viz. Mercy, Kindness, Goodness, Gentleness, Pity and Sympathy;* 181.2 He administers to the Poor, feeds, fills, satisfies, &c. Of his Fulness we receive, and Grace for Grace.* 181.3

III. Christ is good in himself, and in his own nature, and he cannot but be so, because there is no evil quality can mix, incorporate or convey the least Tincture into him; altho he seems to refuse the Attri∣bute of absolute Good: Why callest thou me good?* 181.4 &c. Yet was he really and compleat∣ly good in his whole Nature and Quality, being God, &c.

IV. Jesus is not inherent in us, (as some imagine) but is a distinct Person, or Substance without us,* 181.5 the Gift of God to us, He came to his own, but his own received him not. But to as many as received him, to them gave he Power to become the Sons of God, &c.* 181.6

V. Christ was ordained of God to a very high and excellent end, even to up∣hold the whole Race of Mankind; this Lamb was fore-ordained,* 181.7 That through him Sinners might be saved; Thou shalt be my Salvation to the ends of the Earth.

VI. In like manner, tho Jesus Christ the blessed Saviour be prepared and suited, be good, and given, be ordained and appointed to a very high and excel∣lent End, yet if he be not taken and made use of according to the intent of the Giver, and proportionable to the end, for which he was given, misguided and careless Men may perish: the Supper of the great King did only benefit the Re∣ceiver; the rest, that came not when invited, perished:* 181.8 They that were hidden shall not taste of my Supper. The Prodigal had starved, had he not come to his Father's House for Bread.

VII. In like manner Jesus Christ is pleasant and sweet to a hungry Soul that is sensible of the want and need of him;* 181.9 Ʋnto those who believe he is preci∣ous, &c.

VIII. In like manner Jesus Christ re∣news, strengthens, and preserves the Souls of Men: before he comes, they are without Strength,* 181.10 and those that refuse him, shall certainly die in their Sins, &c.

IX. Even so Jesus Christ received, doth fit for spiritual Work and Business: I can do all things through Christ that streng∣thens me:* 181.11 But without him nothing can

be done to any purpose: Without me ye can do nothing.* 181.12

X. The Lord Jesus is of universal ne∣cessity and benefit; the Rich want him as well as the Poor, the Landlord as well as the Tenant, the King as well as the Peasant; young Men in their full Strength, old Men when they are go∣ing out of the World, they all need him; For there is no other Name given under Hea∣ven, by which Men can be saved: All have some Benefit by him;* 181.13 He is the Saviour of all Men, but especially of them that be∣lieve.

XI. Jesus Christ is the best of Blessings, beyond compare; The Chiefest among ten thousand;* 181.14 He is that Bread that addeth Strength to the Faculties, creates a health∣ful Appetite in every right Receiver; yea, Beauty, Ornament, Wealth, Treasures, are below him, and not to be valu∣ed with him, he is better than Gold; yea, the most fine Gold; Better than Rubies,* 181.15 and all things that can be desired, 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 crys, Whom have I in Heaven but thee?* 181.16 &c. The Primitive Saints parted with their Substance, their Cloaths, 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 my self, &c. for whom I have suffered the loss of all Things, &c.* 181.17

XII. In like manner the Bread of Life, the Bread of God hath hidden Virtue in him, which none can know but those that have tasted, that the Lord is gracious: Therefore O taste and see how good the Lord is. Experience worketh Hope.* 181.18 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:* 181.19 When you taste, relish, and experience the hidden Virtue that is in Christ, the use of his Name, the sight of his Person, the hearing of him preached will do you no good.

XIII. Christ is a free Portion, a common Right to the Poor as well as the Rich; he that will endeavour to get him, that will labour for the Meat that perisheth not may have him;* 181.20 He feeds the hungry with good Things: None are forbidden to take of this Bread; those that will not look out for it, will certainly lose their Souls at last. The Sloathful shall beg in Harvest, and have nothing; his Desires slayeth him. We are to seek,* 181.21 to ask, to knock, to strive, to labour for the Meat that perisheth not: Joh. 6.27. or perish for the want of it,* 181.22

XIV. Jesus Christ is absolutely necessa∣ry to Mens Happiness; there is no Joy, no Peace, no Tranquility of Mind, no Content or Satisfaction, no Freedom from the fretting Humour of a distempe∣red Mind, from the hungry craving of a gall'd Conscience without him. If Rela∣tions

speak, what is it? if he cloath himself with Silver, if he adorn himself with Jew∣els, if his Rooms be hung with rich Ta∣pestry, if he stretcheth himself on a Bed of Ivory, all is as nothing, it will not stop the Mouth of Hunger, nor minister one nights solid Content or Satisfaction; the heighth of all his Happiness lyeth but in the Folly of Advancement, that vanisheth upon the first opening of his Eyes, and seeing himself lost, and, th•••• saddest case without Christ in the World:* 181.23 He dreams he hath spiritual Food; but when he awakes, his Soul is hunger-starved, and sinks with∣in him, he thinks he is full and needs nothing, but is naked, poor and miserable and wants all things. And there can be none but miserable Comforters round about him, that can say little more than there is no Help for him in his God, because he hath neglected this spiritual Bread: For he that hath not the Son, hath not Life,* 181.24 but the Wrath of God abideth upon him: Joh. 3.36.

XV. A true and real sence of the want of Christ, will occasion violent Motions, as it did when the Poor pressed into the Gospel; The violent took it by Force: The Blind-man cryed when forbidden;* 181.25 the Woman came for Crumbs upon the sharp point of great Repulses, and would have no Denial.

XVI. Jesus Christ, as he is the Bread of God, the Bread of Heaven, the Bread of Souls, is comprehensive of the greatest Blessings when promised or injoyed, he is the Light of our Eyes, the Joy of our Hearts, the Life of our Souls, his ap∣proach to us, far exceeds the Joy of Harvest to an Husbandman. But the greatest of Judgments when denied, there follows a lean, miserable, starved, decayed, sinking, dying, destroyed and damned Soul for ever and ever: My Servants shall eat, but you shall be hungry; I will break the Staffe of Bread, &c.

Metaphor.

I. BRead is an earthly Substance.

II. Bread is a dead Substance.

III. Bread properly is for the Body.

IV. Bread properly so called will perish, as the Manna in the Wilder∣ness.

V. Bread properly so called, is literally eaten, as the Fathers did eat Manna.

VI. Literal or corporeal Bread is given by the hands of Men, as Pa∣rents give to their Children, when they ask it.

Disparity.

I. BUt Christ is the Bread that came down from Heaven, the second Man was the Lord from Heaven.

II. But Jesus Christ is living Bread, was dead for a while, but is alive,* 183.1 and lives for evermore: He ever lives to make In∣tercession, dies no more, &c.

III. But Jesus Christ is bread, Meat, Refreshing, Life for the Soul: Whosoever hath Christ, shall have him for ever,* 183.2 shall never die.

IV. But Christ is durable, the same yesterday, and to day, and for ever;* 183.3 Whom God would not suffer to see Corruption.

V. But Jesus Christ is eaten spiritually, not as the Papists do imagine, not to his Hurt or Punishment, but to his Honour and Delight; not as the Fathers eat Man∣na in the Wilderness.

VI. Christ is given by the hand of God, and by the Ministration of the Spi∣rit: He shall take of mine and shew unto you.* 183.4

Inferences.

IF this Doctrine be true (as certainly it is) which hath been discovered, then it affords us matter of Instruction:

1. It teacheth us God's great Goodness in providing such Bread for us, that is so good in it self, so necessary unto us, that we die and perish without it.

II. It shews Jesus Christ's great Goodness, in vouchsafing to become Bread and Food for us; what manner of Love is this, that the Son should undertake to feed and save 〈◊〉〈◊〉 &c.

3. It shews the indispensible Necessity of Mens coming to Him, their receiving and being Partakers of him: All Soul-Bread is in him, all Life, yea, all spiritual Life is in him. Those that refuse him, chuse Death. The eternal Life that God gives,* 183.5 is in his Son.

4. It shews the Blessedness of those that are made Partakers of him: Whosoever hath the Son,* 183.6 hath the Father also. And he that hath the Son, hath Life, and shall never come into Condemnation.

5. It teacheth Good and Bad to pray: The Good, that God would evermore give them this Bread, every day give them Bread: Give us this day our daily Bread.* 183.7 The Bad, that God in Mercy would not let them die before they are made Partakers of Christ, the true Bread, the Bread of God, the Bread of Life, that whosoever dieth without, dieth never to live again, he dies the second Death. O cry to God, to the Lord of Life, that whatsoever you want of this Life, you may not eternally perish with∣out Jesus Christ.

Christ the Sun of Righteousness.

Mal. 4.2.

But unto you that fear my Name shall the * 183.8 Sun of Righteous∣ness arise, with Healing in his Wings, &c.

Psal. 84.11.

The Lord God is a Sun, and a Shield: Which, as Mr. Ains∣worth noteth, may refer to Christ, Mal. 4.2.

Observ. JESUS CHRIST is, and may fitly be compared unto the Sun, to the Sun in the Firmament, the great Light of Heaven.

Metaphor.

I. THere is but one Sun to give Light to the Universe, and from its Singularity it may take its Name, Sol quia solus. There are many Stars, but one Sun.

II. The Sun is not only Light, but a Fountain of Light, the Eye and Soul of the World.

III. The Sun is a pure, bright; and spotless Creature, the Beauty and Ornament of Heaven. His Bright∣ness

is such, that a Man cannot look upon it, but it da••••les and blinds his Eyes; unless looking downwards, and beholding it in Water, which (tho thick and gross, yet) is a proper Medium. The Sun, tho he looks (as it were) with an open face upon the Filth and nauseous things on Earth, yet contracts from thence no Filthiness or Pollution.

IV. The Sun hath his Orb, his Tent, or as the Scripture speaks, his Tabernacle.* 184.1

V. The Sun is a communicative Creature, placed in the Heaven to enlighten the World; he is always sending forth his Beams of Light.

VI. The Sun is at the Lord's Commandment, in his rising and setting, standing still, or going back; he doth all by God's special Order and Appointment.

VII. The Sun sends forth his Light universally to all the World; it shines upon the Just, and upon the Unjust; 'tis not confined to one Nation or People, or to this or that Man, but 'tis free to all.

VIII. The Sun is the Superinten∣dent over the World, the chief Go∣vernor, as it were, and Head of Influences, called the Queen of Heaven.* 184.2

IX. The Sun is of a marvellous Magnitude,* 184.3 called a great Light; and is affirmed by some to be one hundred sixty and six times bigger than the Earth.

X. The Sun communicates his Light to the Celestial Bodies, viz. to the Firmament, Moon, and Stars, who have no other Light but what they derive from it.

XI. Were it not for the Sun, what a dark World would this be! If God should say to the Sun, Shine no more; or should deprive the Earth of the Light thereof, who would desire to live one moment longer here?

XII. The Sun is a wonderful and amazing Creature, all gaze on it with admiration. The Persians and others ignorantly adored 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 its departure, as if mourning for its absence. Others bow and hang down their Heads, and wrap up themselves, when he withdraws his Beams, in a seeming Sympathy, that shews an unwillingness in them to be seen by any eye but his.

* 184.4XIII. The Sun in its Motions and Operations is very strong, and Giant-like; he goes forth like a strong Man in his Might; who can stay the Sun in his Course?

XIV. 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 Crea∣tor's pleasure.

XVI. The Sun's Motion is regu∣lar; he never goeth without his Bounds, keeps always in the Zodi∣ack, moving in the Ecliptick, be∣twixt the two Tropicks.

XVII. The Sun is never weary, tho in a continual Journey; the Swiftness of his Course does not tire him, nor is he spent by his rest∣less Motion, but is still as glorious as ever.

* 184.5XVIII. The Sun is powerful in its Operation, in expelling Dark∣ness; the Night vanisheth at its ap∣proach; the Clouds, and dark Va∣pors of the Morning, are also scat∣tered and dispersed by the Operati∣on of its powerful Beams.

XIX. When the Sun hath chased away the thick Vapours and dark Fogs of the Morning, it causes a very sweet and lovely Day, shining forth with great Splendor and Brightness.

XX. The Influence of the Sun is very extensive, it reacheth to eve∣ry Creature, it penetrates into the Bowels of the Earth, and dives as deep as the Bottom of the Sea; no∣thing is hid from his Heat. He shoots forth his Beams like so many Darts, to pierce the Body of the Earth, and with his light-giving Rays, ma∣keth search into the lowest and dar∣kest Dungeons. His Remoteness from the Earth impedes not his Operation.

XXI. The Sun dries up and ex∣hales the gross and filthy Vapors of the Earth, which otherwise would corrupt the Air, and render it pesti∣lent and infectious, and is therefore of a healing quality.

XXII. The Sun is useful to Gene∣ration and Production; many pre∣cious Fruits are brought forth by it. It makes the Plants, which were laid (as it were) in the Grave, to rise and spring up again. Hence the Sun is called by some, Anima Mundi, the Soul of the World, because it animates the Creatures.

XXIII. The Sun visits not every Hemisphere, nor shines in every Ho∣rizon at the same time; and it differs in the degrees of Heat, in the re∣spective Latitudes, according as they are nearer to, or more remote from the Equinoctial. Some Places

beyond the Tropicks, as Green∣land, &c. see it not in many Months. And it is well known, that accor∣ding to the Scituation of Places, as they bear from each other, East and West, the Sun rises sooner or later, proportionable to the Difference of Longitude of each Parallel.

XXIV. The Sun is of a more healing, warming, refreshing, and reviving quality, than any Creature in Nature. It is also of a burning quality, for by a Burning-Glass it will set combustible things on fire.

XXV. The Sun is of an illumi∣nating and discovering quality, ex∣poses to view what the Night hides, which the Moon (tho unclouded, and at Full) cannot so well do. It shews things as they are. In the Dark we may stumble and fall, yea, handle venemous Creatures, or fall into Dens, and tumble from Preci∣pices, &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 rejoycing quality: as Darkness and Sadness are Compani∣ons,* 184.6 so are Light and Joy. When

the Heavens are obscured with black Clouds, the whole Creation sympa∣thizes, 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) 'Tis a pleasant thing for the Eyes to behold the Sun.* 184.7

XXVII. The Sun makes the seve∣ral Seasons of the Year, Winter and Summer, Spring and Autumn, ac∣cording to its access and recess to and from the several and respective Climates. When it rises higher in our Horizon, it makes the Spring, cloath∣ing every Bush with Leaves, and crowning the Gardens and Fields with Flowers; but when the Sun re∣tires, every thing hangs down its Head, the Grass and Flowers wither, and all their Beauty and verdant Fragrancy vanish.

XXVIII. The Sun operates ac∣cording to the Matter it shines upon. It softens Wax, melts Snow and Ice, but hardens Clay. It causes a Dung∣hil to send forth a more corrupt and unsavoury Scent; but makes Roses, and other Blossoms yield a more fra∣grant and delightful Odour.

XXIX. The Sun is often covered with Clouds, and even in its Me∣ridian Altitude or Exaltation 'tis sometimes hid from our Eyes; yet nevertheless its powerful Influence and Efficacy is not then gone.

XXX. Some cannot bear the pow∣erful and scorching Heat of the Sun.

XXXI. The Sun drowns and swal∣lows up the Glory of the lesser Lu∣minaries, as the Moon and Stars.

XXXII. When the gross Body of the Moon interposes betwixt us and the Sun, it becomes eclipsed, either wholly or in part, in our Horizon.

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XXXIII. The Sun is said to re∣joyce in his Course, as a strong Man that runs a Race.

XXXIV. The Sun is of a ripe∣ning quality, makes all things ready for Harvest; it ripens Tares as well as Wheat, bad as well as good Fruit.

Parallel.

I. THere is but one Sun of Righteous∣ness; God has many adopted Sons, but he hath but one begotten Son:* 185.1 There is but one Mediator betwixi God and Man, the Man Christ Jesus; but one Saviour or Redeemer for Mankind, wherever they live throughout the whole Universe.

II. Jesus Christ is Light in himself, re∣specting his Deity, the Fountain and Per∣fection of Light and Glory. The Sea is not so full of Water, nor the Sun of na∣tural Light,* 185.2 as Christ is full of Grace and Divine Light.

III. Christ is clearer than the Sun, therefore much fairer than the Children of Men; and needs must this be so,* 185.3 he is the Brightness of the Father's Glory.* 185.4 O

there is such Beauty, Purity, and Glory in him, that in his eternal Being and God-head we cannot behold him; but if we look down upon his human Nature, where his Glory is vailed, he has been seen in the Flesh, he was visible,* 185.5 yet so as in him was no Spot, no Guile was found in his Mouth. He is altogether lovely,* 185.6 the chiefest among Ten Thousands: Before whose Eyes all things are naked, all the abominable Thoughts, filthy Ways and Works of Men; yet he contracts no Stain of Sin, nor did he when he conversed with Men in the Days of his Flesh upon Earth.

IV. Christ hath his Tabernacle in the Heavens, at the Father's right hand,* 185.7 there to plead and make Intercession for us.

V. Jesus Christ communicates of his Influences and spiritual Light. There is never a day, but Christ is ministring and giving forth Light and Goodness to the World, especially to his Saints:* 185.8 Of his Fulness we all receive, and Grace for Grace.

VI. Jesus Christ rose and came forth out of the Bosom of the Father at God's command. He spake not but as he recei∣ved Commission from the Father; he laid down his Life, and took it up again,* 185.9 and all by the Commandment of the Father.

VII. Jesus Christ is an universal Light, good to all: I am, saith he,* 185.10 the Light of the World. He enlightens every one that comes into the World, either natural∣ly, morally, or spiritually; he holds forth Light and Grace to all. What Nation is the Gospel confined to?* 185.11 Go unto all Na∣tions, preach the Gospel to every Creature.

VIII. Jesus Christ is the great and only Potentate,* 185.12 all Rule and Government is committed into his hands; 'tis He who maketh Day and Night in Souls and Na∣tions. God hath made all things subject under his Feet.

IX. Jesus Christ is infinite in Power, Wisdom, and Goodness; his Being and Greatness are unmeasurable, respecting his Deity; a glorious and immense Be∣ing; the Fulness of him that filleth all things; there are no Bounds nor Limits to his Greatness.

X. Jesus Christ communicates of his Fulness to the Angels.* 185.13 He is the Head of Principalities and Powers, &c. and to Saints, Prophets, and Apostles, who are called Lights: Ye are the Light of the World.* 185.14 John Baptist is called a bright and shining Light: Yet are Saints but dark Bodies of themselves, they have no Light but what they receive from Christ.

XI. What a dark and dolesom Dun∣geon, what a Babel of Confusion, what a worse than Egyptian Slavery would this lower Creation be, if God should deprive us of the Light of Christ, communicated in the Gospel by his Word and holy Spirit.

XII. Christ is wonderful;* 185.15 Angels and Saints for Love admire him; the World and Devils with Fear tremble at his Name. He has the Admiration of An∣gels and Saints, and Consternation of Devils and wicked Men. The Saints a∣dore 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 lan∣guishing in his absence, and will not be kissed by any Lips, nor embraced by any Arms but his.

XIII. The Motions and Operations of Christ are strong and powerful,* 185.16 as when he moves to convert Souls, to help and deliver his People, or in revenging him∣self upon his and their Enemies.

XIV. Christ's Motions are swift and speedy.* 185.17 He flies on the Wings of the Wind, and skips like a young Roe, especi∣ally when he comes to help and relieve his People.

XV. Christ's Motions are constant, he is never out of action:* 185.18 He ever lives to make Intercession. He is always moving and working for his Creatures good, tho in his Providences,* 185.19 because his Footsteps are in the dark, we are not able to discern him stir nor move one foot, his Motion (like the Sun's) being certain, tho un∣discernible.

XVI. Christ's Motions also are regu∣lar, that is,* 185.20 wholly according to his Fa∣ther's Will; that's the only way he takes, and the Line out of which he never goes: Not my Will, but thine be done.* 185.21

XVII. Christ is unwearied and indefa∣tigable in all his Movings, Workings, and Journeyings for the Good of his Peo∣ple. His Bounty and Liberality do not waste his everlasting Treasure of Grace,* 185.22 nor can his laying out diminish it; He is as powerful, as rich and glorious as ever.

See the Metaphor Light.

XVIII. Christ appearing and rising up∣on the Soul,* 185.23 drives away and expells Darkness, turns Night into Day, and scat∣ters all the Clouds and black Mists of Sin, Ignorance, and Unbelief, in the Soul; and not only so, but also by the Influen∣ces of his Word, and glorious Operations of his Gospel, he dispells the dark Fogs of Ignorance, Error, and Confusion in the World.

XIX. The Lord Jesus, when he hath scattered and drove away, by the glorious and powerful Rayes of his Word and heavenly Doctrine, all Error, Heresy, and Antichristian Darkness, will make a love∣ly and glorious Day in the World,* 185.24 as he doth now in the Soul of a Believer.

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,* 185.25 because his Eye is every where. Whither shall I go from thy Spirit? or whither shall I flie from thy Presence? If I ascend up to Heaven, thou art there; and if I make my Bed in Hell, behold thou art there, &c. Tho he be seated in Heaven, yet his Hand rea∣ches to the Earth, as well as his Eye. He is present, by his Knowledg and power∣ful Working, in every place and corner of the Earth.

XXI. Christ exhales and dries up the stinking polluted Sinks of Sin and Cor∣ruption,* 185.26 which else would infect and de∣stroy the Souls of his People. He puri∣fies the inward Man, always refining it from the Dregs of the Flesh, and the Root of Bitterness; and is therefore the Soul-Physician.

XXII. By the Spirit of Christ we are regenerated or born again. Holiness,* 185.27 Faith, Love, Joy, &c. and all such pre∣cious Fruits, are the Productions of the holy Spirit, through Christ. Such as lie (as it were) buried in the Grave of Sin and spiritual Misery,* 185.28 shall (when the quickning Beams of this spiritual Sun shine upon their Souls) have a Resurrecti∣on from that Death; and by its efficacy shall their Bodies also be raised from the Dust at the last Day.* 185.29

XXIII. The Beams of Gospel-Light, and Divine Illumination, do not shine alike in every Nation, nor in every Soul. In some European Countries, especially in England, they are more bright and radi∣ant than elsewhere. A great many Pla∣ces want the Comfort of this Spiritual Sun, more than Greenland wants the Pre∣sence

of the created Sun; for there the Sun shines half the year, but in many Heathen Countries the Sun-shine of the Gospel has not yet arose; yea, even in Palestine, and the adjacent Countries, where it first shined most gloriously, its Light is for the most part (if not altogether) removed, and communicated to the Isles afar off, to the Glory of his rich and unspeakable Grace and Love to us, in Christ Jesus our Lord.

XXIV. Christ warms and heats the Soul, which of it self is cold, earthly, and of a benummed Constitution. He sends the Comforter, by him we are quick∣ned, &c. He gives Rest,* 185.30 he is the Resurrecti∣on, and the Life of his People, and there∣fore their Reviver. As a Refiner's Fire, he burns our Dross, Hay, Stubble, &c. And if this Fire be cherished, it parches and dries up the Weeds and Trash, the Thorns and Briars that grow in our Souls, as predominant Sin and Lust, all Self-love, Cor∣ruption, and carnal Confidence, &c. which else would choak the Word, and stiffle all good Motions in us. See Refiner.

XXV. Christ is the Light of Men.* 185.31 Na∣tural 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 Righte∣ousness; without it which we shall stum∣ble and fall, converse with Sin which en∣venoms the Soul, and at last tumble blindfold into Hell and eternal Damnation. By this blessed Light is discover'd, 1. What Sin is, and its Nature and Consequences; for tho natural Conscience (if it may be so called) arraigns us for Immorality, or any Breach of the Law of Nature, yet it is too dark, and far short of discovering the horrid Filth and abominable Evil of Sin in a Gospel-way; that is the Work of the Spirit, and 'tis only spiritually discerned. 2. This spiritual Sun, or Gospel-Light, shews the sad and lamentable Condition of fallen Man by Sin. 3. How insignificant the World, with all its outward Pomp and imaginary Glory, is to release him, and afford any solid Content or Satisfaction. 4. It discovers the Craft and Subtilty of Satan, that Arch-Enemy of Souls. 5. It reveals (as far as frail Man can comprehend it) the Being of God, in his glorious Attributes, and most sublime Perfections. 6. It holds forth the transcendent Excellency of Jesus Christ, and the absolute Necessity there is for poor fallen Man to have an Interest in him, in order to his Peace with God. 7. It informs us which are false Ways, who are Hereticks, where the false Church is, &c. Which are things not to be known, but by the blessed Light of this Sun of Righte∣ousness, shining in his Word, viz. the holy Scriptures.

This Sun of Righteousness gives us Light and Direction in all the Ways of God's holy Worship; this Soul-Guide leads in the right way of Wisdom, and in the midst of the Paths of Judgment: He leads the Blind by a Way they knew not, and makes Darkness Light before them, and crooked things streight. [See the Metaphor Light.]

XXVI. What can be so desirable, so comfortable, as the Light of God's Coun∣tenance, to have this Sun of Righteous∣ness shining on us? David accounted it the one thing desirable,* 185.32 That he might

dwell in the House of the Lord all the days of his Life, to behold the Beauty of the Lord; and to enquire in his Temple. If the Beams of this spiritual Sun be withdrawn, the Soul is restless till it finds them, seeking every where, and crying out with the Spouse, Saw ye him whom my Soul loveth?* 185.33 His Favour and Loving-kindness is better than Life.

XXVII. When Christ draws near the Soul by his heavenly Influences, he causes it to become green and flourishing. When this Gospel-Sun rises high, and shines hot in any Kingdom or Country, it causes them wonderfully to flourish, it fertilizes Souls and Nations, and makes them to bring forth beautiful Blossoms, and wholesom Fruit; but in his Retreats and Withdraw∣ings, how do they languish and pine away!* 185.34 'Tis Night where Christ is absent, and Day where he is present. His being at a distance is the Soul's Winter, and his blessed Approach is Summer. As Birds chant their warbling Notes in the Spring, rejoycing at the Sun's coming; so do the Saints with spiritual Melody congratu∣late the Approaches of Christ.

XXVIII. Christ, the Sun of Righteous∣ness, shining forth in the manifestation of the Gospel, causeth the Heart of one Man to dissolve and melt like Wax,* 185.35 distilling him into Tears of Repentance; others are hardned and grow obdurate as a Rock, not through the Gospel's fault, but their own obstinate and rebellious Minds. To some the Word is a Savour of Life unto Life,* 185.36 and to others a Savour of Death unto Death.

XXIX. Christ is often vailed, so that we cannot see him, viz. when strange and dark Providences attend us, as in the case of Job. How often do our Sins interpose like Clouds, betwixt us and this blessed Sun of Righteousness, leaving our Souls in the dark? Yet in these Withdrawings the Soul is sensible that his Efficacy and Virtue are not removed.

XXX. Some (like Felix) cannot bear the powerful Influences of Christ's Word and heavenly Doctrine.* 185.37

XXXI. The dazling Light, and tran∣scendent Glory of Christ exceeds all the Glory of the World, and all that is therein; their Light is but Darkness, when com∣pared to him.

XXXII. The Sun of Righteousness is to us eclipsed, when this World gets be∣tween us and Christ, when our Hearts and Eyes are so much upon it, that we cannot see him in his Beauty. Christ is never totally eclipsed to a gracious Soul, because Sin is infinitely less than him.

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XXXIII. Jesus Christ rejoyces in doing the Work of the Father; his Meat and Drink was in doing the Will of him that sent him: Lo, I come to do thy Will, O God.* 185.38

XXXIV. Christ by his blessed Word, through the Influences of the holy Spirit▪ ripens his chosen Ones for the Harvest,* 185.39 which is the end of the World, and pre∣pares them for Glory: And the Wic∣ked, through their own Perverseness, are fitted, as Vessels of Wrath, for Destruction.* 185.40

Metaphor.

I. THe Sun is a Creature, and had a beginning; and when Time is swallowed up of Eternity, it will set and rise no more.* 186.1

II. The Sun gives Light, but can∣not give Sight; the Sun-Beams, tho never so powerful, cannot make a blind Man see.

III. The Sun shines but in one Hemisphere at once; when it rises to us, it sets to our Antipodes.

IV. The Sun hath endamaging as well as healing Qualities, defaces Beauty, maketh Men faint; Fruits are sometimes withered to nothing by it.* 186.2

V. The Sun is inanimate, hath neither rational, sensitive, nor ve∣getative Life, tho in some sence cal∣led the Fountain of Life.

VI. The Sun is the Servant of Men, from the Root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to mini∣ster. 'Tis Idolatry to worship it.

Disparity.

I. JEsus Christ is God, in his Essence un∣created, and without beginning▪ Christ endureth for ever,* 187.1 he is Alpha and Omega, the Beginning and the En∣ding, the First and the Last.

II. Christ gives Sight as well as Light, he made the Blind to see.* 187.2 He also cures spiritual Blindness, as Saul's, by Ananias, Acts 9.17.

III. Christ is able to shine over the whole World at once. It may properly be said of him, as of the King of Assyria, The Stretching out of his Wings are able to cover the World at one moment.* 187.3

IV. Christ hath no hurtful quality; he quickens the Soul, never makes it faint. He makes Deformity beautiful and lovely, ripens, but never withers the Fruits off Grace. His Beams are destructive to none, but such as have no root;* 187.4 such in∣deed he withers.

V. Christ has Life, Light, and Heat, and is often in Scripture called our Life;* 187.5 for he gives and maintains both natural and spiritual Life.

VI. Christ is our Lord, whom Men and Angels must worship; all the Host of Heaven adore him. 'Tis gross Impie∣ty not to worship him.

Inferences.

I. HEnce we may learn to know the Worth and Excellency of Christ, as also the indispensible and absolute Necessity every Soul lies under of receiving Divine Illuminations from this everlasting Sun: for as natural Bodies perish without the In∣fluence of the natural Sun; so will Souls, if the Sun of Righteousness give not his Life-cherishing Efficacy.

II. Hence we may also see, how greatly we are concerned to pray earnestly to God, that our Hemisphere may never be deprived of this Sun of Righteousness, nor over∣spread with the Clouds of superstitious Popery, nor other Heretical Errors and Darkness.

III. This may shew the Folly and Madness of such as would drive the Light of the Gospel out of the World: 1. In respect of the Wrong and Injury they would do the World thereby, if they could effect it. 2. Their Inability to accomplish it.

IV. Hence we may infer the Necessity of labouring whilst it is day; we know not how soon our Sun may set, and we are not sure of another. The Lord thus threatens the Prophets, that cause the People to err, I will cause the Sun to go down at Noon, &c. Which Judgment the Lord God in Mercy deliver England from.* 187.6

Christ the Root of David.

Rev. 22.16.

I am the Root and Off-spring of David, &c.

THere is a great and glorious Mystery in these Words; many understand not how Jesus Christ should be the Root, and yet the Off-spring of David. This Text agrees with those Words of our Saviour, If David called him Lord,* 187.7 how then is he said to be his Son? They understood him not. Christ, as he is God, is David's Lord, and the Root of David: but as he is Man, he is his Off-spring, and hence elsewere called the Branch.

Christ is and may fitly be called and compared to a Root.

The Root of

• 1. Grace.
• 2. Glory.

Metaphor.

I. A Root is that from whence the Tree and Branches do proceed.

II. A Root is a thing hidden in the Earth, and not obvious or visi∣ble to the Eye.

III. A Root hath Life, nay, 'tis the Center of Life: the Life of any Tree or Plant is principally in the Root.

IV. The Root beareth the Body of the Tree, and all the Branches thereof.

V. The Root communicates Sap and Nourishment unto the Body, and all the Branches thereof.

VI. The Body and Branches have a necessary dependance on the Root.

VII. There is much Life and Sap in the Root, when the Tree and Branches seem dead, dry, and sapless.

VIII. As is the Soundness and Firmness of the Root of a Tree, the more sound, firm, and stable is the Tree it self, with the Branches there∣of; these being likely to endure, when those that have no Root fall away.

IX. The Root is best secured of any part of the Tree, being excellently fortified by Nature in the Earth.

X. Those that would utterly de∣stroy the Tree, strike at the Root.

XI. The Root communicates of the same Life and natural Virtue to the Tree and Branches.

Parallel.

I. FRom the Lord Jesus Christ, the Root of David, all Believers do proceed: I am the Vine, ye are the Bran∣ches. See Christ the true Vine.

II. The Deity or Divine Nature of Jesus Christ is a hidden thing, cannot be seen with mortal Eyes. Christ's Glory was vailed under Afflictions, Reproaches, Poverty, &c. as a Root is under the Earth.

III. In the Lord Jesus Christ is Life; He is called the Way, the Truth,* 189.1 and the Life. As the Father hath Life in himself, the Son also hath Life in himself. Life is in Christ, as Sap is in the Root of a Tree.

IV. The Lord Jesus Christ, this Root, bears up his Church,* 189.2 and every Member thereof.

V. The Lord Jesus Christ conveys Sap and Nourishment to all his Church, and every particular Believer or Branch there∣of; hence he is called our Life.* 189.3

VI. The Saints and Church of God have the like dependance on the Lord Jesus Christ: Without thee we can do nothing.* 189.4

VII. There is much Sap and Life in Je∣sus Christ for the Godly, when oft-times they seem like withered and dry Branches.

VIII. The Goodness, Firmness, and Soundness of this Divine Root, the Lord Jesus Christ, shews us the very happy, sted∣fast, and secure State of the Church. This Root cannot fail nor decay, and conse∣quently the Church and People of God shall endure and stand against all the Storms and Blasts of the Devil, Antichrist,* 189.5 and all wicked Enemies.

IX. The Lord Jesus Christ is secured from Hurt and Danger, (whilst his Church is daily exposed thereunto) being hid in God, as it were: You are dead▪* 189.6 and your Life is hid with Christ in God.

X. The Devil's grand Design being ut∣terly to destroy all the Godly, struck most furiously at Jesus Christ, the blessed Root.* 189.7

XI. Christ communicates of his Spirit and Divine Nature to his Church:* 189.8 If the Root be holy, even so are the Branches. Be ye holy, even as I am holy. He that hath this Hope in him purifieth himself, even as he is pure.* 189.9

Metaphor.

I. NAtural Roots of Trees and Plants are in the Earth.

II. Natural Roots, as well as the Body and Branches, decay, grow old,* 190.1 and die: Tho the Root thereof wax old, &c. saith Job.

III. A natural Root usually bears but one Tree; if it bears (as some Roots do) many Bodies, yet not all of one species or kind; there may be many thousands of Roots.

IV. Natural Roots are subject to the Wills, Humors, and Pleasures of Men.

Disparity.

I. BUt this blessed Root, the Lord Jesus Christ, is in Heaven.* 191.1

II. This Root of Believers, the Lord Jesus Christ, never grows old, decays, nor dies: Jesus Christ is the same yesterday,* 191.2 to day, and for ever.

III. Christ is a Root that gives conso∣lation and satisfaction to all. He was the Root of the Church both before and since his Incarnation, both Triumphant and Militant; the Root of Abraham, Job, Da∣vid, &c. and of all the Prophets and Saints that ever had spiritual Life in them.

IV. The Lord Jesus Christ is a Root which neither Men nor Devils can touch, destroy, or dig up, for he is God.

Application.

Object. HEre we may enquire, If Jesus Christ be the Root of David, how is he said to be the Stem or Branch out of the Root of Jesse? Is Jesse Christ's Root, and yet is Christ the Root of Jesse?

Ans. Jesse is the Root of Christ according to his human Nature, and Christ is the Root of Jesse according to his Divine Nature; as he is 〈◊〉〈◊〉 God and Man in one Person, he is both these, viz. the Root and Branch 〈…〉〈…〉

Doct. From hence note, That Christ is God.

* 191.31. He is called God, the mighty God, the true God, the only wise God, and God blessed for ever. 2. He made the World, all things in Heaven and Earth: 〈…〉〈…〉 of the Earth, and the Heavens are the Work of his Hands. 3. He 〈…〉〈…〉, 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 Adoration belongs to him. 8. He hath Power to forgive Sins.* 191.4 9. He thought it no Robbery to be equal with God. 10. He had Power to raise himself and others from the Dead: Ergo, He is the eternal God.

Jesus Christ is the Root of Nature, as well as of Grace and Glory, tho we run the Metaphor under that Notion.

Infer. I. If Christ be the Root of all the Grace that the Saints and the Church re∣ceive, then from hence we may justly infer, That all the Divine Goodness any Person or Persons have in them, they derive from Christ; 'tis He that makes one Man to differ from another: Who made thee to differ? &c. What hast thou that thou hast not received?

II. From hence we infer, That as Christ is God, so he ought to have all the Glory. All should honour the Son, as they honour the Father.

III. Then let us fear to offend him, and let all our dependence be upon him, &c.

IV. What is thy State and condition, Sinner? Thou hast heard Christ is the Foun∣dation and common Root of all Believers, art thou taken out of the dead and corrupt Root of Mankind, viz. the first Adam, and engrafted into Christ? Dost thou grow upon this living Root? does thy Fruit flow from spiritual Union with 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 Root of David.

VI. This shews the happy State and blessed Condition of the Church and People of God:* 191.5 Because I live, saith our Divine Root, ye (my Branches) shall live also. Al∣tho the Graces of his Saints may sometimes seem to fail, and their Greenness decay, yet out of this full and blessed Root shall they have sufficient Supplies: For in him all Fulness dwells.* 191.6

Christ the true Vine.

Joh. 15.1.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I am the true Vine: And Verse 5. I am the * 191.7 Vine.

IN 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 Parallels and Disparities follow.

Metaphor.

I. THe Vine seems not so lovely, stately and amiable to look upon as some other Trees; 'tis not so high and lofty as the Cedar, nor to be compared for strength to the Oak; nor for Beauty to the Palm or Firr-Tree.

II. The Vine nevertheless hath a more honourable Name given to it than other Trees. The Lord's choi∣cest Plantation (the Church) is exprest by it; and therefore 'tis dignified with the Title of Goodly and Noble.* 192.1

III. The Vine gives large Shoots, grows much in its young and tender Age, and brings forth Fruit in a short time after it is planted.

IV. The Vine wonderfully a∣bounds with Sap, and inward Vir∣tue, bearing and nourishing many large Branches, which spread ex∣ceedingly; yet all partake of its Root and Fatness (as it is said of the Olive-Tree) where there is enough to feed all,* 192.2 and make them flourish and bear Fruit abundantly.

V. The Vine is a most fruitful Plant. A great Naturalist tells us of one Stock, one single Vine plan∣ted by the Empress Livia,* 192.3 that yield∣ed 12 Amphoras (that is, 108 Gal∣lons of our measure) of good Wine yearly. There are sometimes found hundreds of Grapes upon one Clu∣ster, several Clusters upon one Branch, and abundance of Branches upon one Stock. The Scripture when it would express Plenty, bor∣rows a Term from the Vine, which denotes Increase.* 192.4 Thy Wife shall be as a fruitful Vine upon the Walls of thy House.

VI. The Vine brings forth plea∣sant Fruit, sweet and delightful be∣yond others; 'tis said to make glad the heart of Man. Give Wine to those that are of heavy heart;* 192.5 let them drink and forget their Poverty, and remem∣ber their Misery no more. When the new Wine languisheth, the merry-hearted do sigh;* 192.6 all Joy is darkned, the Mirth of the Land is gone.

VII. The Vine yields profitable Fruit; The Blood of the Grape (as 'tis called, Deut. 32.14.) is a great Strengthener and Supporter of Na∣ture. Paul advises Timothy to drink a little Wine for his Stomacks sake,* 192.7 and often-infirmity. The good Sa∣maritan is said to pour in Oil and Wine into the Wounds of the Man that fell among Thieves.* 192.8

VIII. The Vine is a shadowy Plant, its spreading Branches and large Leaves afford a delightful and refreshing Shade, and is therefore used for covering of pleasant Ar∣bors.

IX. 'Tis a very soft and tender Plant; so that if it be, cut bruised, or any way wronged, it will abundant∣ly weep and bleed out its Sap and Moisture, as Naturalists report.

* 192.9X. An eminent Writer saith, That the Tears of the Vine (like Gum congealed in the Stock of it) dropt into dim Eyes, remove the little Clouds that begin to gather there, drive away Darkness, and clear the Sight: And further saith, Quid possit Vitis, & alia quae fundit, sermone explicare nemo potest; that no Tongue could sufficiently tell the Virtues of the Vine:* 192.10 the like says Pliny.

Parallel.

I. JEsus Christ in his state of Humiliati∣on, did not appear in that outward Glory, Pomp and Magnificence, which the proud Grandees of the Earth glitter in; he was not entertained with the Roy∣alties of Imperial Palaces (for his King∣dom was not of this World.* 193.1) He was look'd 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 Shrub; as the Pro∣phet foretold: He shall grow up before him as a Tender Plant,* 193.2 and as a Root out of a dry Ground; he hath no Form nor Comliness, and when we shall see him, there is no Beauty, that we should desire him.

II. Jesus Christ hath a Name above every Name;* 193.3 he infinitely excels whatsoever is good, great and glorious in Angels, Saints and Men.* 193.4 The spendor and Stateliness of Monarchs Courts is nothing in compa∣rison of that unexpressible Lustre and Majesty that surrounds him. The Hea∣venly Luminaries are dim to him; he is the Royal Ofspring of Heaven, of the sub∣limest Extraction. When he bringeth the first begotten into the World, he saith,* 193.5 and let all the Angels of God worship him.

III. Christ when in his young and ten∣der Age,* 193.6 grew much in favour both with God and Man; and when he was twelve years old, disputed with the Learned Do∣ctors, hearing them, and asking them Que∣stions;* 193.7 and all that heard him were astonish∣ed at his Ʋnderstanding and Answers, &c.

IV. J••••sus Christ is full of Life and Di∣vine Vertue; the Treasuries of his com∣municable Graces are immense and un∣speakable;* 193.8 * 193.9 All Wisdom and Knowledg are hid in him: In him all Fulness dwells: his People, mystically united to him, are his Branches; them he supplies with spiritual Quickning, Nourishment and Growth, and though scattered over many King∣doms and Nations, his Protection envi∣rons them round about, provides a suffi∣cient Supply for their spiritual Wants, which is to be found no where else.* 193.10 If a Man abide not in me, (saith he) he is cast forth as a Branch that is withered, &c.

V. Christ the Spiritual Vine, is not only a green, spreading and flourishing Plant, but also exceeding fruitful; he was so in his Life,* 193.11 going up and down do∣ing good, both to the Bodies and Souls of Men; fruitful in his Death. In that Cluster there is much choice Fruit;* 193.12 as Atonement, Reconciliation, Redempti∣on, Victory over Sin and Satan, the a∣bolishing of the Law, and establishing the everlasting Righteousness: he was fruitful in his Resurrection, Ascention, Intercession, &c. The Graces of the Spirit, Holy Ordinances,* 193.13 and Promises of Eternal Life, are all Fruits of this hea∣venly Vine; from him is all our Fruit found. See Metaphor Light.

VI. The Lord Jesus brings forth the most pleasant and most desirable Fruit. I sate down under his Shadow with great delight, saith the Spouse,* 193.14 and his Fruit was pleasant to my Taste. No Cup so re∣freshing as the Cup of Divine Consolation.* 193.15 No Wine nourishes or quickens the Body so much as the Love of Christ, Peace with God, Reconciliation, Pardon of Sin, Justification, Adoption, &c.* 193.16 These Blessed Fruits of this mystical Vine do chear, feed and enliven a Drooping and Languishing Soul.

VII. The Lord Jesus yields Fruit every way profitable.* 193.17 All the Good that Soul or Body is capable to receive, flows from him, and is the Fruit of his Love, pur∣chased by his Death, and communicated by his Word and Holy Spirit: It warms, supports and strengthens the Souls of his People. His Grace is of a healing,* 193.18 quick∣ning, and vivifying nature. See Meta∣phor, Wine and Ointment, &c.

VIII. Jesus Christ is a Shadow to his Church, a hiding-place from the Wind,* 193.19 and a Cover from the Tempest; as the Shadow of a great Rock in a weary Land: He de∣fends from the Rage of Satan, from Sin, from the Fury of Man in the heat of Per∣secution; yea from the wrath of God,* 193.20 by which (were it not for the interposition of this blessed Skreen or Shade) we should be scorched, burnt, yea utterly consumed. See Rock, Apple-Tree, &c.

IX. Christ, the Spiritual Vine (being affronted,* 193.21 rejected and abused by the rebel∣lious, obstinate and unbelieving Jews) when he approached and beheld the City,* 193.22 He wept over it, was grieved for the hardness of their Hearts;* 193.23 but more especially when he came under the execution of Divine Wrath for Mans sake, and in his stead, which

he did willingly undergo;* 193.24 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?

X. The Grace of Christ,* 193.25 the Spiritu∣al Vine, is precious Eye-Salve, which removes those thick Clouds of Darkness and Ignorance that are upon the Under∣standing; by which a Soul spiritually comes to have a clear Prospect of those never-fading Glories of the other World, and plainly discerns the gilded Follies and transitory Vanities of all things here below. In a word, no Tongue can suf∣ficiently exalt the transcendent Virtues of this ever-blessed Vine.

Metaphor.

I. THe Vine is a Plant of an earthly Extract; the choi∣cest and goodliest are only the Plan∣tation of Men.

II. The Vine is not always green; the Leaves fall off in Winter. You may look for Fruit when the Vin∣tage is gathered, and find none.

III. The Fruit of the Vine taken to excess, is offensive to God, hurts and injures the Soul, breeds Diseases and destructive Humours in the Bo∣dy, bereaves Men of Reason, in∣toxicates the Brain, &c.

IV. The Fruit of the Vine dimi∣nishes, by gathering Cluster after Cluster you may soon strip it off all.

V. The Fruit of the Vine is only good for the Body.

VI. The Vine wants Support; un∣less it be underpropt, it falls, being not able to bear the weight of its own Branches.

Disparity.

I. CHrist is of an heavenly Original and Extraction,* 195.1 a Vine of God's own planting, who prepared a Body for him,* 195.2 and appointed him to the work of Re∣demption. He is the true Vine,* 195.3 and God the Father is the Husbandman; no other could plant so Noble a Vine as Christ is.

II. Christ, the Spiritual Vine, perpe∣tually flourishes, always abounds with Fruit, and knows no Winter; he is the same from Generation to Generation,* 195.4 yester∣day, to day, and for ever, without varia∣tion, or shadow of turning; there's always a full Vintage, that never diminishes, wi∣thers, nor decays, never grows old, but ever remains in its full growth and absolute Perfection.

III. The Fruit of Christ, the Spiritual Vine, never hurts any; no danger of Sur∣feit here; the more you eat and drink the better 'tis; here's no fear of Excess. The Wine of Consolation nei∣ther gluts nor inflames, nor intoxicates, but nourishes, and feeds the Soul, still be∣getting a sharper Appetite for more.

IV. All the Believers in the World may partake plentifully of the Fruit of the Spi∣ritual Vine (the Lord Jesus) every day,* 195.5 yea, every moment; there's enough for Millions, and to be taken freely, yet the Store is never the less. How many have been nourished thereby since the beginning? yet 'tis as full as ever, and so will ever be.

V. This Fruit is good for the Soul; it comforts and revives the Inward Man.

VI. Christ the Spiritual Vine, is of ex∣cellent Strength and Ability to support his spiritual Branches, (the Saints) and needs no help from any another.

Corollaries.

I. FRom this Metaphor we may learn what an infinite Blessing and unspeakable Mercy the Lord Jesus Christ is to his Church, and all true Believers; how helpless Saints are of themselves; for the Branches cannot stand without his Divine Support, nor bear Fruit,* 195.6 unless this blessed Root communicates Sap and Nourish∣ment to them.

II. It shews what a sweet and blessed Union there is between Christ and Belie∣vers; such a Relation as is betwixt the Root and Branches; 'tis a Mystical (yet the nearest and most real) Union.

III. It shews, That our whole Dependence ought to be on Christ; for he only can uphold us, as the Root does the Branches: Without him we can do nothing; we can neither grow,* 195.7 bear Fruit, nor stand firm in a boysterous and tempestuous Season, nor suffer for his Name; but with his help we can do all.

IV. It shews, That Christ is very sensible of all the Wrongs, Injuries and Out∣rages that are done to his Saints: They that lay hold on, and offer Violence to the Branches,* 195.8 come very near the Tree; such touch the Apple of his Eye. And let Be∣lievers be sweetly comforted from hence; That under all their Decays, and want of more Grace, there is abundance of more Sap and Spiritual Nourishment in the Root and Body of this Blessed Vine, which (according to the nature of the Metaphor) shall in due time be communicated to all the Branches, that are truly grafted in him, which shall revive them, and make them flourish both with Leaves and Fruit, to the Glory of God and their own Eternal Happiness.

This Humble Plant calls for our Imitation: This Noble Plant deserves our Adoration: Its early Fruit provides us early Food; Its Plenty stores us with what's rich and good: Its pleasing Sweetness gratifies our Taste; Its Profit fills us without fear of Waste; Its Shadow shelters from Extreams of Heat, (Circling the Church) His choicest Cabinet; A Tender Plant; How can we then abuse him? An Eye-Salve; healing all the Blind that use him.

Christ the Lilly of the Vallies.

Cant. 2.1.

I am the Rose of Sharon; and the Lilly of the Vallies.

MOst Expositors agree that these (fore-going Words) are the Words of our blessed Lord and Saviour Jesus Christ: I am the Rose of Sharon, and the Lilly of the Vallies. Wherein he expresseth his own Excellencies, to draw, allure and enamour the Souls of those that love, and long after him: how fitly he may be compared to a Rose we have shewed in this Book, in some other Place, to which we refer you. And as there is great and lovely Beauty and Amiableness set forth by a Rose; so here, I shall by his Assistance, endeavour to set forth his Delicious Qualifications, by a Lilly; the Lilly of the Vallies.

Metaphor.

I. A Lilly is a sweet and a fra∣grant Flower, yea of such a strong and odoriferous Scent, that a Mans Senses (Naturalists say) will be easily over-turn'd with the sweet Savour thereof.

II. A Lilly is white and very beautiful; within it are seven Grains or Seeds, of the colour of Gold, so amiable, that our Saviour saith, Solomon in all his Glory was not a∣dorn'd like one of these:* 196.1 for White∣ness it exceeds all Flowers.

III. It is observed that the Lilly is exceeding fruitful; Vna Radice quinquagenos saepe emittente bubbos; one Root puts forth fifty Bubbs or Colours.* 196.2

IV. Pliny saith, The Lilly is the tallest of Flowers,* 196.3 yet hangs down its Head.

V. The Lilly is a Flower that hath many medicinal Virtues; the distilled Water of a Lilly is good to restore a lost Voice, it helps Faint∣ness, good for the Liver, helps the Dropsie; and the Oil of it is good for divers Maladies; Inquit Galen.

Parallel.

I. THe Lord Jesus Christ may very fitly be compared to the Lilly, whose Savour and spiritual Sweetness ve∣ry much excels and transcends the Sweet∣est of any Odours that can be mentioned; the Hony and the Hony-Comb are sweet to the smell, and sweeter to the taste: O then how sweet is the precious Savour of our blessed Saviour! See Rose of Sharon.

II. Whiteness denotes Holiness; 'tis said of the Bride, the Lamb's Wife, to her was granted, that she should be cloathed in White. And of those few Names,* 197.1 in Sar∣dis, which had not defiled their Garments, these (saith Christ) shall walk with me in white, for they are worthy. Purity is essential,* 197.2 originally, perfectly, and absolutely in∣herent in Christ; he is Holiness it self, his Glory is infinite, within and without every way glorious; the Perfection of Beauty.

III. Jesus Christ is exceeding fruitful, from this Root, (for so is he call'd) how many Lillies, or holy, and heavenly Churches, have there sprung? yea, from this Blessed Lilly many thousands of holy and sanctified Christians? See the Metaphor of the Vine.

IV. Jesus Christ is higher than the Mighty Princes, Kings and Emperours of the Earth, higher than Heaven or Angels, and yet humble and lowly in Heart; Therefore he is compared to the Lilly of the Valley, in his Exaltations, as God very high:▪ but in his Humiliation, he seems to hang down his Head.

V. The great and incomparable Virtue that is in the Lord Jesus Christ, is ex∣cellently good to cure all the Diseases and Maladies of the Soul; it cures Spiritual Blindness, it softens an hard Heart, it cures Stubbornness and Obstinacy, by his blessed Infusion of Grace; in a word, there is no Malady too hard for this Spiri∣tual Physician. See Physician and Heart. And for other Properties of the Lilly, see more where the Church is compared to it. For the Disparity, See Rose of Sharon.

Application.

FRom hence we may seasonably learn to be humble, seeing the Lilly which is said to be of a tall growth, yet hangeth down its Head. As Christ is humble, so Holiness and Humility are the glorious Ornaments of a Christian. That Christian that hath most Holiness, hath most Humility. The Ear of Wheat which is well kern'd and fullest, hangs down its Head most.

Christ under the Similitude of an Apple-Tree.

Cant. 2.3.

As the Apple-Tree amongst the Trees of the Wood, so is my be∣loved amongst the Sons; I sate down under his Shadow with great Delight, and his Fruit was sweet unto my Taste.

AS Christ sets forth the Praise of his Church in the second Verse, She excel∣ling all the Daughters, as the Lilly did Thorns; so the Church sets forth Christ's Glory and Praise in this; He excelling all the Sons, as far as the Apple-Tree excels all the Trees of the Wood.

Simile.

I. THe Apple-Tree is very profita∣ble to the Owner, as it is observed by some; it far excels o∣ther Trees; hence Pliny s••••ith, there were many about the City of Rome, which were set at a yearly Rent of two thousand Sesterties; yielding them more Profit and Revenue by the year than a pretty good Farm.

II. The Apple-Tree yields diver∣sity of Fruit. It hath (saith Mr. Ains∣worth) more variety of Fruits than

any other Tree that grows; 'tis not easie to reckon up the various sorts of Apples.

III. The Apple-Tree yields sweet and pleasant Fruit.

IV. The Apple-Tree doth won∣derfully excel the wild and barren Trees of the Desert, which bear no Fruit, or else that which is sowr and unwholsome.

V. The Apple-Tree, whether you take it in the Blossom, or when its Fruit is fully ripe, is a very beauti∣ful Tree, and to look upon very lovely and amiable.

VI. The Apple-Tree in its Leaves, Buds, Blossomes, Fruits, &c. hath very sweet and comfortable Smells:* 198.1 The Spouse alludes to it when she crys to her Beloved to comfort her with Apples.

VII. The Apple-Tree, Naturalists observe, is a very tender Tree; Pliny saith,* 198.2 'tis the tenderest of all Trees.

VIII. An Apple-Tree is a very shadowy Tree; its Shadow refresh∣eth, and by common Experience is found comfortable to sit under in the heat of the Day, &c.

IX. 'Tis a rare sight to see an Apple-Tree grow in a Wood.

X. The Leaves and Fruit of the Apple-Tree are Medicinal.

XI. An Apple-Tree in the midst of the Trees of the Wood affords oftimes much Refreshment to weary Travellers.

Parallel.

I. THe Lord Jesus Christ yields his Father more Profit, and brings more Glory to him than all the Angels in Heaven, or Saints on Earth▪ do or ever did, and not only brings Glory to God, but also infinite Profit to all his People, who are Partakers of his Grace,* 199.1 and of the great plenty of Fulness that dwelleth in him.

II. Jesus Christ excelleth in variety of precious Graces. What good thing is it that any true Believers wants, or can want

of any sort, but 'tis to be had in Jesus Christ, whether Grace or Gifts, things for the Soul, or things for the Body, whether common or special Mercies?* 199.2 Of his Ful∣ness all we have received, and Grace for Grace.

III. Jesus Christ the Divine Apple-Tree bears most sweet and pleasant Fruit; his Fruit was sweet (saith the Spouse) to my Taste. See the Metaphor of the Vine.

IV. Jesus Christ infinitly excelleth and surpasseth all Objects and Things whatso∣ever, He is the chiefest amongst ten thousand,* 199.3 yea, the chiefest in the whole World, none like to him in Heaven or Earth.

V. Jesus Christ is very beautiful; whe∣ther you consider him in his Incarnation, or Exaltation, he is most amiable and lovely,* 199.4 We beheld his Glory as the Glory of the only begotten Son of God, &c.

VI. How transcendently sweet is the Scent and Odour of our Blessed Saviour! How sweet are the Comforts of his Spirit, his Word and heavenly Doctrine! Thy Word, saith David,* 199.5 is sweeter than Hony or the Hony-Comb; Words fitly spoken are like Apples of Gold in Pictures of Silver:* 199.6 God's Word is not only sweet, but rare and valuable; Christ is wholly delectable, his Conception, Birth, Life, Death, Burial, Resurrection, Ascension and Intercession smell exceeding sweet. See Vine.

VII. Christ is of a soft and tender Heart, full of Bowels, of Compassion to poor Sinners; weeping over perishing ones, and thus 'twas foretold of him by the Pro∣phet; He shall grow up as a tender Plant,* 199.7 and as a Root, out of the dry Ground.

VIII. Jesus Christ is a Shadow many ways to his Church;* 199.8 I sat down under his Shadow with great Delight;* 199.9 He is a Cover from the scorching heat of the Wrath of God, a Shadow for need; and he is a Shadow for Delight, Refreshing and Pleasantness. Shadow is often used in Scripture to denote Protection and Mercy. See Rock, Habitation, Vine, &c.

IX. It was a rare sight to see Jesus Christ in the days of his Flesh, dwelling in the Wood of this World amongst Men.

X. The Leaves of this Tree of Life, are for the healing of the Nations.* 199.10

XI. So when a poor, weary Soul, or spiritual Pilgrime meets with this Divine Apple-Tree, and partakes of the Fruit thereof, he is sweetly refreshed and sup∣ported thereby.

Metaphor.

I. AN Apple-Tree is subject to decay; in time it doth wi∣ther and dye.

II. The Fruit of the Apple-Tree will soon rot and come to nothing.

III. The Fruit of the Apple-Tree hath some pernicious Qualities in it, it's only external and it perisheth in the using.

IV. An Apple-Tree hath no Fruit, Leaves, nor refreshing Sha∣dow on it, for one great part of the Year.

Disparity.

I. THe Lord Jesus Christ never decays, nor ceaseth from yielding Fruit.

II. But the Fruit of the Lord Jesus Christ is incorruptible, and will never fade nor decay, it endureth for ever.

III. But Christ's Fruit hath no bad nor hurtful Quality; 'tis sweet, but surfeits not, breeds no Worms; but on the con∣trary, purges the Soul from all inward Filth, and makes it healthful; this Fruit is satsifying. The Spouse by eating herereof had abundance of Rest, Peace, Content and Satisfaction.

IV. There is Fruit always to be found on Christ, and a refreshing Shadow; this Tree is ever green and knows no Winter.* 201.1

Application.

I. IS Christ compared to an Apple-Tree, among the Trees of the Wood: Then from hence we may infer, not only the Excellency of the Lord Jesus above others, but Sinners▪ Strangers, and whoever will, may come to him and eat of his Fruit, and sit down under his Shadow; He, the Tree of Life, is not pal'd, fenc'd, nor wall'd in, as such which are planted in a Garden or Orchard,* 201.2 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,* 201.3 poor Beggars and Strangers may have free Access thither, and who will forbid them? Whoever will, may come and partake of Christ's Fruit freely.

* 201.4II. Be exhorted then (Sinner) to hasten to the Lord Jesus Christ, who is the Tree of Life.

1. Consider the Barrenness and Unfruitfulness of all other Trees, or Objects of the World, that grow in the wide Wilderness where you live; what is all the Fruit of earthly Pleasure, Profits and Honours of this Life, to the Fruit of Jesus Christ? To Pardon, Peace of Conscience, Communion with God, Eternal Life? &c. Let us more particularly consider the nature of Christ's Fruit:

2. 'Tis exceeding sweet and pleasant to the Taste, 'twill sweeten all your Bitters.

3. 'Tis safe Fruit, it will do you good abundantly, and no hurt, nothing is of a surfeiting Nature in it.

4. 'Tis satisfying Fruit, no other Fruit can satisfy; not only good for Food, but choice and satisfying Food!

5. There is store of Fruit on this Tree, see how the Tree hangs! the Boughs thereof are wonderfully loaden, the Plenty is great in this; 'tis like the Tree spoken of by Daniel.* 201.5

6. Its Fruit is lovely and delightful to the Eye; do not the Looks of these Ap∣ples invite you?

7. Its Fruit is durable, cannot corrupt nor decay.

8. 'Tis the Tree of Life. Eat of this Fruit, and thou shalt not dye, but live for ever: Such are past from Death to Life, and shall not come into Condemnation; Joh. 5.2••••.

9. 'Tis Fruit that those that eat thereof, shall be made wise by it.

10. It yields a sweet Smell, comforting under Faintness.

11. It is medicinable, the Fruit of this Tree will purge out the evil Venome and horrid Poison, that came into our Natures by old Eve's eating of the forbidden Fruit, contrary to the Command of God.

12. Its Shadow is most excellent for refreshing, it gives great Consolation; yea, the greatest Consolation to poor fainting, wear••••ed Souls, that willingly sit down under this Tree.

1. He shelters from the scorching heat of God's Wrath due for Sin.

2. He shelters, or is a Covert from the hurt and heat of Persecutors or Rage of such.

3. 'Tis a delightful Shadow, Refreshing to the weary Soul, and in a troublsome Land a sweet Resting-place.

4. 'Tis a Shadow that yields full Content and Satisfaction,— I sat down; in the Text, signifies, her acquiescing there, or making her Abode under the same; she desires no better nor no other Happiness, seeks no•••• to Angels, to Saints, nor to her own Works. 1. I sat down with Delight; now this Delight is neither carnal nor

sinful, but 'tis spiritual. 2. 'Tis great Delight which the Church has, even ravishing Joy. 3. 'Tis abiding and lasting Delight, increasing it will be more and more, as it is said of the Light of the Righteous, it shines more and more to the perfect Day. 4. This Delight is an Earnest of that Delight which the Soul shall have in Heaven.

5. 'Tis a compleat and perfect Shadow, it answers all Needs, a Shadow for the Head, Heart, and every part, and at all times.

From hence we infer,

1. What great cause have we to admire the Goodness of God; tho he de∣nied us in Adam to eat of that Tree of Life after the Fall, 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, when we are faint and weary, to seek to none but Christ, the Tree of Life, for Refreshment.

4. How happy are Believers, who sit under the Shadow of Christ's Protection, his Ordinances and Divine Doctrine!

Christ an Embassador.

Mal. 3.1.

And the Lord whom ye seek shall suddenly come into his Temple, even the Messenger of the Covenant, whom ye delight in, &c.

THe Words, Embassador, Legate, or Messenger, are synonimous Terms, pro∣perly such as are commission'd or deputed betwixt distant Parties, to trans∣act Affairs of moment. The Term is applied to Christ, who is the Angel, Messenger, or Embassador of the Covenant, who not only transacted, but com∣pleated the Work of Redemption, thereby reconciling God and Man, who were be∣fore at variance and Enmity: Which shall be further manifested in the following Parallel.

Metaphor.

I. AN Embassador or Messenger of Peace is an honourable Person, and usually a great Favou∣rite to the King.

II. An Embassador is a wise Per∣son, skilled in State-Affairs, and knows how to adjust National Dif∣ferences, or to make up a Breach or Breaches that may be between one Kingdom and another.

III. An Embassador must be of known Integrity and Faithfulness, as well as of Ability, great Trust being reposed in him.

IV. An Embassador is appointed and made choice of to this great Em∣ployment, and Place of Trust, by the determination and decree of the King.

V. A Person that is chosen to go an Embassador, must accept of the Place and Work, before he takes his leave of the Court.

VI. An Embassador is entrusted with Matters of great weight and moment, things that concern Peace and War, the Weal and Wo of Kingdoms and Nations.

VII. An Embassador, as he is chosen, and entrusted with Mat∣ters of great consequence; so likewise, that he might be invested with a Legal Power, he receives a special Commission from the Prince or State he represents, which does authorize him to that Work and Office.

VIII. An Embassador, having received his Commission, leaves his own Kingdom, and goes into that Country, to which his Prince hath ordered him, there to negotiate the Affairs that are committed unto him.

IX. An Embassador of Peace re∣presents the Person of the Prince or State that sent him; so that the same Honour and Dignity, or In∣dignity, that is shewed to him, is shewed thereby to the Sovereign whom he represents: And it is easy to guess how much they esteem the Prince, by the Respects they pay to his Embassador.

X. An Embassador is strictly tied to the prescribed Rules, Pre∣cepts, and Directions, which are delivered to him, and doth not, must not proceed contrary unto them.

XI. An Embassador is oftentimes sent to prevent or put an end to War, that thereby great Effusion of Blood, Ruin, and Desolation might be stopp'd and prevented.

XII. An Embassador offers Terms, or makes Proposals to the adverse Party, thereby finally to conclude and make a lasting Peace.

XIII. An Embassador that hath a tender Heart, is greatly grieved when he sees his Mediation and mer∣ciful Terms of Peace to be slighted and rejected; and from the conside∣ration of the woful Misery and Ca∣lamity that is like to follow, he is the more importunate, using many Arguments to cause Compliance.

XIV. An Embassador hath many Servants, or a great Retinue waiting upon him, and is a Person deserving much Honour, in discharging his Trust with very much Awe and Fi∣delity to his Prince.

XV. An Embassador hath Power given him to ratify and confirm Ar∣ticles of Peace between Kingdoms and Nations, who are at variance, that so there may be Commerce be∣tween them in future Times.

XVI. A faithful Embassador is re∣ceived with abundance of Joy at his return home, and is highly preferr'd, as a Testimony of great Favour, for his Works sake.

XVII. An Embassador not having success in his Business, in bringing the Adversary to amicable Terms of Peace and Reconciliation, many times against those Nations or Peo∣ple that refuse, bloody War is pro∣claimed, and great Desolation fol∣lows.

XVIII. An Embassador is often∣times an Instrument to save Thou∣sands, and Ten Thousands of Souls from Death, and Kingdoms from Fire, Sword, and Destruction; and thereby he raises Trophies to his Fame and Glory.

Parallel.

1. CHrist, the Embassador or Mes∣senger 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,* 203.1 and a great Favourite in the Court of Heaven.

II. Jesus Christ, the Messenger of the Covenant,* 203.2 or God's Embassador to Sin∣ners, is full of Wisdom and Skill in all the grand Affairs which concern the Glory of his Father, and the Welfare of Sin∣ners: He knows how to end the Differen∣ces between God and Man, and to make up that grievous and destructive Breach that hath been so long between them.

III. The Lord Christ hath in him all the Perfections of the glorious Deity; He is called the faithful and true Witness. Never did Embassador act with such In∣tegrity to Prince and People,* 203.3 as Christ doth between God and Sinners. He would not have God dishonoured,* 203.4 nor Man to miss of Pardon.

IV. Christ was chosen and appointed Messenger of the Covenant, by the De∣termination, Counsel, Purpose,* 203.5 and Fore∣knowledg of the King of Heaven; hence is Christ said to be a Lamb slain from the Foundation of the World.* 203.6

V. The Lord Jesus Christ, when cho∣sen to be sent on this great Embassy, or Message of Peace to Sinners, readily ac∣cepted it: Lo, it is written in the Volumn of the Book, I come to do thy Will,* 203.7 O God.

VI. Jesus Christ, the greatest Embassa∣dor 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 Nations; for they are Matters in which are wrapp'd up the spiritual and eternal Weal or Wo of all People and Nations of the World. He is entrusted with those high and wonderful things, that concern the Glory of God, and the Peace and eternal Felicity of our Souls.

VII. As Christ was chosen and or∣dained God's Messenger, and entrusted with the great Concerns, and sole Ma∣nagement of the Covenant of Grace; so that he might every way be rightly consti∣tuted, authorized, and empower'd, he received a special Commission from the Father.* 203.8 He gave me Commandment what I should say, and what I should speak. I have a greater Witness than that of John;* 203.9 for the Works which the Father hath sent me to do, the same bear witness that he hath sent me.

VIII. Christ, that he might negotiate, and fully accomplish and compleat the great and important Affairs, 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:* 203.10 When the Ful∣ness of Time was come, God sent forth his Son.

IX. Christ Jesus, the Messenger of the Covenant, represents the Person of God himself;* 203.11 so that whosoever reverences the Son, reverences the Father also: He that receiveth me,* 203.12 receiveth him that sent me; and he that rejecteth me, rejecteth him that sent me. The Father judgeth no Man, but hath committed all Judgment to the Son,* 203.13 that all Men should honour the Son as they honour the Father. He that honoureth not the Son, honoureth not the Father which hath sent him.

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,* 203.14 but the Father's that sent me▪ I lay down my Life, that I may take it up again.* 203.15 This Commandment received I of the Fa∣ther, &c.

XI. Christ was sent to put an end to that dismal and desolating War,* 203.16 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 himself, &c. For if whilst we were Enemies,* 203.17 we were re∣conciled to God, by the Death of his Son; much more, being reconciled, shall we be saved by his Life. And that he might reconcile both unto God in one Body by the Cross, having slain the Enmity thereby. And came and preached Peace to you that were afar off, and to them that were nigh. And to you that were sometimes alienated, and Enemies in your Minds by wicked Works, yet now hath he reconciled in the Body of his Flesh, through Death.

XII. Christ, the Messenger of the Co∣venant,* 203.18 offers gracious Terms of Peace and Reconciliation to Sinners: Repent,* 203.19 and believe the Gospel. Believe, and be bap∣tized. He that believeth, and is baptized, shall be saved. Come unto me, all ye that labour and are heavy-laden, and I will give you Rest. O what sweet and easy Terms of Peace are these! 'Tis but to acknowledg our own Guilt and Vileness, lay down our Arms, and accept of Mercy by believing in the Lord Jesus. Look unto me, and be ye saved, all ye Ends of the Earth. Whoever will,* 203.20 let him take of the Water of Life freely.

XIII. Jesus Christ, the Messenger of the great God, was greatly grieved, to see the Jews, to whom he was first sent,* 203.21 stub∣bornly to refuse and reject that glorious Salvation, offered to them by himself. When he came near the City, he wept over it,* 203.22 saying, If thou hadst known, even thou, at least in this thy day, the things that belong unto thy Peace; but now they are hid from thine Eyes. O Jerusalem, Jerusalem,* 203.23 how often would I have gathered thy Children together, as a Hen gathers her Chickens, and ye would not. O that Israel had hearkned unto me.

XIV. Jesus Christ hath many Servants, who wait on him in the Accomplishment of this great and glorious Work,* 203.24 viz. the holy Angels, and the blessed Apostles and Ministers of the Gospel. The Lord Jesus deserveth eternal Honour for this glorious Work: Let the Angels of God worship him.* 203.25 All ought to honour the Son, as they honour the Father. At the Name of Jesus every Knee shall bow.

XV. The Lord Jesus Christ ratified and confirmed the Covenant of Grace be∣tween God and Man by his own Blood, and thereby opened a free Commerce with God:* 203.26 For through him we have access by one Spirit to the Father. Saints may with bold∣ness come to the Throne of Grace by the Blood of Jesus.* 203.27

XVI. The Lord Jesus, when he had done his Work, returned home unto his Father, and is highly honoured, being cloathed with Glory and Majesty,* 203.28 and is set down at the right hand of God on high, far above Principalites and Powers.

XVII. Those People and Nations that refuse 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;* 203.29 but he that hath not the Son, hath not Life, but the Wrath of God abideth on him. It shall be more to∣lerable for Sodom and Gomorrah in the Day of Judgment, than for that City.* 203.30 If we sin wilfully, after we have received the knowledg of the Truth, there remains no more Sacrifice for Sin,* 203.31 but a fearful looking for of Judgment, and fiery Indignation, that shall devour the Adversaries, and all those that have stubbornly refused the free Tenders of Grace.

XVIII. Jesus Christ was and is the only Instrument in the hand of God to save the World from utter Destruction and Ruin, and many Thousands of poor Sin∣ners from eternal Torments, under the in∣censed Wrath of an eternal God, and is hereby become the everlasting Wonder and Praise of Men and Angels: Worthy is the Lamb to receive Power, and Riches,* 203.32 Wis∣dom, Strength, &c. Thou wast slain, and hast redeemed us to God by thy Blood, &c.

Metaphor.

I. HUman Embassadors are but weak, mortal, and unsta∣ble Men, and many times cannot accomplish the Business they are employed about; or otherwise, by reason of Unfaithfulness, betray the Right and Prerogative of their Sovereign.

II. Embassadors among Men, tho nobly descended, yet always are of a lower Rank than the Prince that sends them.

III. Embassadors among Men are employed to make up National Differences only, and appease the Wrath of Men.

IV. Embassadors among Men, at their first Arrival to treat of Peace, appear in much outward Pomp, Splendor, and worldly Grandure.

V. Embassadors amongst Men are sometimes very long and tedi∣ous, when they begin, before they can effect the Issue or Product of their Negotiations.

VI. An Embassador among Men, when he hath made up a long and destructive Breach between King∣doms and Nations, and they are at perfect Peace and Friendship, yet he cannot keep them always so, but in time new Discord ariseth, and the Breach is as wide as it was be∣fore.

Disparity.

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, true to God, highly standing for his Honour, wills not that he should abate a tittle of his Sovereignty; and rather than his Glo∣ry should be stained in the least, to save Sinners he laid down his own Life, and hath offered whatever the Will and Coun∣sel of God was.

II. Jesus Christ thought it no Robbery to be equal with God;* 205.1 hence called God's Fellow, and the express Image of the Fa∣ther's Person; and, as touching his Divinity,* 205.2 not inferior to him.

III. Jesus Christ was chosen to make up the spiritual Breach between God and Sinners, to appease his Wrath,* 205.3 and satis∣fy Divine Justice;* 205.4 that he might not only save Mens Bodies, but their Souls also; not to deliver from natural only,* 205.5 but eter∣nal Death.

IV. The Lord Jesus, when he came, when he appeared to the World,* 205.6 it was in a low, mean, and contemptible Con∣dition: He vailed his Glory,* 205.7 and made himself of no Reputation; and tho his Retinue was glorious, yet invisible 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;* 205.8 he soon removed the Enmity by the Blood of his Cross.

VI. This blessed Embassador having made Peace between God and Believers, this League and Covenant by means of his Mediation is everlasting, this Peace shall not, cannot ever be broken,* 205.9 'tis well ordered in all these things, and sure, being confirmed by Blood and the Oath of God;* 205.10 For the Mountains shall depart and the Hills be removed, but my Kindness shall not depart from thee, neither the Covenant of my Peace be removed, saith the Lord, that hath Mercy upon thee: Isa. 54.10.

Application.

I. THis may then really teach us to bless and praise God, for the Lord Christ the Messenger of the Covenant, or blessed Embassador of Peace between God and us; it was the Father that chose and sent him on this Errand and Message.

II. With what due and great Reverence ought we to receive the Lord Jesus, he be∣ing 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 out no longer; 'tis 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 thy day,* 205.11 the things that belong to thy Peace; but now they are hid from thine Eyes; now 'tis too late.

1. Consider, That the Breach and Enmity that is between God and Man, was oc∣casioned by our Sin,* 205.12 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: Who ever hardned himself against him and prospered?* 205.13 Who can stand before his Indig∣nation? &c. Who knows the Power of thine Anger?* 205.14

3. Consider, What a black foul and guilty Soul art thou! darest thou strive with thy Maker, and joyn in a Confederacy and comply with his Enemy?

4. Consider how willing God is to be at Peace with you, though the offended Party, he 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!

6. Consider what gracious Promises he hath made to pardon and forgive all by-past Treasons, if you will come in, and accept of his good and peaceable Terms?

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?* 205.15

8. Consider what a sweet thing is it to be at Peace with God,* 205.16 it passeth all Un∣derstanding!

9. Consider now is the day of your Visitation,* 205.17 this great Work admits of no de∣lay, now is the day of your Salvation: O 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; (i. e.) hear faithfully and savingly,* 205.18 &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 joyn with those that in any wise take up Arms against God, nor resist his Word, his Spirit, nor cast 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: though he pretends Love to you in offering worldly Profits, Pleasures, and Honours, yet his grand Design is to damn your Souls.

3. Do not any longer hold a Confederacy with Sin, no not so much as a secret Friendship with your Delilah, your choice and pleasant Sin, but put all thy Sins (as it were) to the Sword; Mortify the Deeds of the Body, &c. If you would have Peace, you must deal with your Sins, as the Israelites were to deal with the cursed Caananites.

4. Possitively. Confess all your former Rebellions, Unbelief, Earthly-mindedness, Pride, Passion, Lying, Drunkenness, yea, all Sins, and forsake them.

5. Take hold of Christ, receive the Atonement he hath made for thee.

6. Enter into Covenant immediately, seal it now, defer it not on pain of Death.

7. Joyn thy self to the Lord's Covenant-People with speed, delay not, &c.* 205.19

Application.

1. From whence we may infer, That those that reject Christ, the great Embassa∣dor of Peace, are undone to all Eternity.

2. Let those, that through Grace are in a reconciled state and condition, ascribe all to Christ; Omnis Adoratio, & Laus tribuenda Christo.

Christ a Witness.

Rev. 1.5.

And from Jesus Christ, who is the faithful Witness.

1 Tim. 6.13.

Who before Pontius Pilate witnessed a good Confession, &c.

John 18.37.

For this cause came I into the World, that I should bear Wit∣ness to the Truth.

Rev. 3.14.

These things saith the Amen, the faithful and true Witness the Beginning of the Creation of God.

THe Greek Word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies a Witness or Martyr. Beza upon Acts 22.20. says, Hic ego Graecum vocabulum servare malui, &c. i. e.

Here I have chosen rather to keep the Greek Word, (viz. where Stephen is called a Martyr) than to translate it a Witness; for common Use hath so prevailed, that they are peculiarly called Martyrs, who not only by Confession of Mouth, but also by their Blood, testify the Doctrine of Christ.

See Piscator upon the Place. The Greek word signifies any Witness, yet in all Tongues, except Greek, a Martyr is a loser of his Life for the Gospel; and often in Greek too in Ecclesiastical Writers.

Christ in a spiritual sence is called a Witness; Isa. 43.10. & 55.4. Rev. 1.5. & 3.14. (1.) Because he is the most assured Testimony to us of Divine Truth, John 18.37. (2.) Because he hath exactly fulfilled all that was foretold of him in the Old Testament, Joh. 1.17. And (3.) because he was martyred upon the Cross for us, to compleat our Redemption, and confirm the Gospel.

As Witnesses amongst Men are absolutely necessary to the keeping up of Justice, and deciding all matters of moment between Man and Man: Even so Almighty God, intending to deal with Men according to this Rule, hath in Wisdom thought fit to provide Himself with a Witness for the keeping up of Justice, and deciding of all matters between Himself and Mankind; and according to his own rich and ad∣mired Grace, he hath provided a Witness, who is free from all exception, both in respect of his Faithfulness and Knowledge of things, and that is Jesus Christ himself, who is set forth to be the true and faithful Witness, the beginning of the Creation of God, who in point of Antiquity is very capable to set forth and attest whatsoever is necessary to be known of God, and in whatsoever a faithful and true Witness (in point of usefulness) can be unto Men, that and much more is Jesus Christ between God and Mankind. For the illustration whereof take these following Considerations.

Metaphor.

WItness imports something done that is to be attest∣ed when it shall be required.

II. A Witness hath respect to a future Judgment, where a Diffe∣rence may come upon trial between two Parties.

III. A Witness is, or ought to be a person of Knowledge, who is ne∣cessarily qualified for the Work.

IV. A Witness is usually called to give Testimony, and that in matters of which he hath very good knowledge.

V. A Witness gives in a Testimo∣ny, and leaves the matter on Record that he is call'd to bear witness unto.

VI. A good and credible Witness makes a Cause valid to which he gives Testimony.

VII. A Witness is so necessary in all matters of moment, especially that which relates to Judgment, and to the determination of things, that they are seldom done without one.

VIII. A Witness is to speak the whole Truth, when no less will serve to clear the Case.

IX. A good Witness is a just and impartial Man, that abhors Lying.

X. A good and credible Witness ends Controversies upon Trial the right way; and leaves those that are cast without Excuse or Relief.

Parallel.

THere was something done between the Father and the Son in respect of Man before the World began, which God thought Christ a fit Person to bear Wit∣ness unto. 1. That God had a purpose of good-will to Man, and in pursuit of which made a gracious Covenant in behalf of Man. 2. That God promised Happiness to Man (through that gracious Covenant) whom he saw fallen. And this Jesus Christ hath born Witness unto, in hopes of Eternal Life, that God (who cannot lye) pro∣mised before the World began. This Covenant, Promise,* 207.1 and all other gracious Acts of the Father that attend them, as they are brought to light by Christ in the Gospel, he is a Witness of, together with the Being and Perfections of God, the necessity of Faith and Holiness, and Belief of the Resurrection of the Dead, and of Eternal Judg∣ment, and the World to come.

II. The Witness of Christ hath a full and clear respect to a future Judgment where a Difference is to be tried between God and Man. He that rejecteth me, and receiveth not my Word, I judg him not:* 207.2 the Word that I have spoken, the same shall judge him in the last day.

III. Jesus Christ is a Person of the greatest Knowledge in Divine Things, being always with the Father, and in his Bosom; spake on Earth what he saw and heard in Heaven. He had the Word of God immediately from his own mouth, which no others had besides himself, and therefore qualified to be a Witness in the highest degree; as it's said, Him that God hath sent speaketh the words of God.* 207.3 I speak not of my self, but my Father that dwelleth in me he doth the works.

IV. Jesus was not only called to be a Priest, as Aaron, but also to be a Witness; God called him from his high and ex∣alted Glory in Heaven, to go forth as his great Witness to the World, to testifie what he knows of the Father's Will from Eter∣nity. Hence, said he, I came not of my self, but my Father sent me: and for this cause came I into the World, that I might bear witness of the Truth.* 207.4

V. Jesus Christ hath given in a full Testimony, and born Record of all things depending between God and Mankind; He hath testified, that God loved the World, and sent him to be a Saviour; and that there is forgiveness of Sin, and eternal Life through his Name; and that God will condemn all those that be∣lieve not: He that believeth, and is baptized, shall be saved; but he that believeth not,* 207.5 shall be damned.

VI. Jesus Christ however accounted a false Witness and Deceiver by the Jews, yet hath by his excellent Doctrine, his holy Life, and stupendous Miracles, given such a Testimony to the World of God's Grace, and Good-will in making a Covenant, of his Faithfulness in performing and making good the same, of the reality of his Intenti∣ons, to make Men happy through believing, that he renders the matter on God's side valid against all Contenders whatsoever, so as that God shall be clear in Judgment,* 207.6 and none be able to answer him one word of a thousand.

VII. Jesus the faithful and true Wit∣ness, was so necessary to the determina∣tion of matters relating to God and man, that it could not be done without him, otherwise another might have serv'd in his room; but none in Heaven nor Earth was found worthy to open the Book, and loose the ••••eals thereof, Rev. 5.4. If I had not come and done what no other did, you had not had Sin, but now you have no cloak for your Sin; John 15.22, 24.

VIII. Christ, as the chief Witness, hath spoke the whole Truth, left nothing con∣ceal'd that either concerns God's Glory, or Mens Good, either by himself before he went to Heaven, or by his Apostles since;* 207.7 he hath declar'd the whole Counsel of God, so that the Record of his Testimony is able to make us perfect and compleat in the whole Will of God; and if any add to, or take from his Word, he shall lose his part in the Book of Life and heavenly Jerusalem.

IX. Jesus is so just, and impartial a Wit∣ness; yea, and so great an Abhorrer of Falshood, that he is called the Truth it self,* 207.8 yea, Grace and Truth came by him; He was holy, harmless, separate from Sinners.

X. As the Testimony of Jesus will put an end to all Controversies the right way, and leave the Wicked wholly wi••••hout Excuse, and clear the Justice of God: So it shall be more tolerable for the Land of Sodom, in the day of Judgment, than for that City,* 207.9 that refuse and reject the Word and Testimony of Christ in the Gospel. Divine Justice however will be cleared in the eyes or view of Men, and Angels, in condemning them that had the Light, and would not be determined by it. See Christ a Prophet.

Metaphor.

I. THe greatest Witnesses amongst Men, are but of a short standing, they are but of yesterday; know but in part, therefore can testify but in part.

II. Earthly Witnesses are but Servants, and in many things return the Matter of their Testimony by Information.

Disparity.

I. BUt Jesus Christ is an Ancient Witness of long standing, was with the F••••ther from the Beginning,* 209.1 saw and ••••eard all things that he spake and did: I was by him, as one brought up with him, &c. Before Abraham was I am.

II. Jesus Christ is the Son of the great King and Law-gi••••er,* 209.2 and hath the whole matter of Testimony by Sight and personal Knowledg: The Father hath shewed the Son all things that hims••••lf doth, &c.* 209.3 And what he hath seen and heard that he testifyeth: Joh. 3.32.

Inferences.

I. THese things shew the great value God puts upon the Souls of Men, that rather than they should miss the Knowledg of his Will, and perish for want of Testimony to confirm the Truth, he sent Je∣sus Christ his own Son to witness and testify Divine Things to them: God who at sundry times, and in divers manners, spake in time past unto our Fathers by the Prophets,* 209.4 hath in these last days spoken unto us by his Son.

II. That the Gospel is to be highly valued as the perfect Will of God witnessed to, not only by him that was true and faithful, but perfect and f••••ee from the least stain or spot of Sin.

III. They deserve to be damn'd that live under the repeated Testimony of Christ the true Witness, and yet will not believe it, so as to be reformed by it. How shall we escpae, if we negl••••ct so great Salvation?* 209.5

IV. What Confirmation, Establishment, and Consolation also, is here to all that belie••••e and embrace the Gospel in Sincerity? 1. This is the Truth, as it is in Jesus▪ The true Grace of God wherein ye stand. 2. There is a high degeee of Blessedness to them that have not seen and yet believed.* 209.6 3. The abiding by this Testimony and Witness of Jesus Christ gives an Interest ••••, and Right unto Eternal Life. 4. It ad∣vanceth the great Honour, makes Men no less than the Children of God, and Joynt-Heirs with Christ.

V. An Exhortation to all them that have received the VVitness and Testimony of Jesus Christ, to hold it fast against all Opposition whatsoever. There is great danger in being ashamed of, and relin∣quishing the VVord, and Testimony of the Son of God: He will be ashamed of them before God,* 209.7 and the Holy Angels.

VI. To them that have not received his Testimony, to receive it with all speed, because it is the word of Life, the very Doctrine of Salvation. It a fearful thing to refuse him that speaks from Heaven,* 209.8 and trample under foot the Blood of the Son of God.

Christ an Altar.

Heb. 13.10.

We have an Altar, whereof they have no right to eat who serve the Tabernacle.

THE Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly signifies an Altar, where the slain Sa∣crifices were offered; and sometimes, as Brightman says on Rev. 16.7. The Altar of Incense or Perfumes.— It is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies a Sa∣crifice or Offering. In this Text it Metaphorically denotes the whole Mystery of Christ the Mediator, and is put by a Synecdoche for the Oblation or Sacrifice, (viz. Christ.) See 1 Cor. 9.13. & 10.18. The meaning is, that such as still stick to the Ceremonies of the Law by serving the Legal Tabernacle, and thereby seek their Justification, cannot eat of this Spiritual Altar; that is, they cannot be Partakers of the Benefits of this Sacrifice purchased by the Death of Christ.

Metaphor.

I. THe Altar of Perfume was appointed by the Lord, to

be made of Shittim Wood, overlaid with Gold, having a Crown of Gold about it.

II. The Altar of Burnt-Offerings was ordaind for Sacrifices, to at∣tone for Sin; the Flesh of Beasts was offered thereon.

III. All Sacrifices were to be of∣fered upon the Altar of Burnt-Offerings; and all Incense to be burnt upon the Altar of Incense.

IV. The Altar of Burnt-Offerings was but one, and in one place; and the Sacrifice to be offered thereon, in this place only.

V. The Altar did sanctify the Sa∣crifices which were laid upon it.

VI. The Altar was a place of Refuge,* 210.1 Men that were in danger, fled to the Horns of the Altar, and there intreated for Favour.

VII. The Horns of the Altar were to be sprinkled with Blood, and so was the Altar of Incense once a year.* 210.2

VIII. The Altar had four Horns on the four Corners thereof.* 210.3

Parallel.

I. CHRIST's Humane Nature was covered and over-laid (as it

were) with the Divinity, and crown'd with Majesty, as the Gold adorn'd the Wood, and circled the Altar.

II. Christ was appointed for Sacrifice, his Humane Nature was offered up as a Propitiatory Sacrifice for the Sins of the whole World.* 211.1 * 211.2

III. All our Duties are to be performed and done through Christ's Name, and all our Prayers, which are our Spiritual In∣cense are to be made through his Mediati∣on;* 211.3 * 211.4 all must be done which God hath ap∣pointed, upon his own Altar, or 'twill be abhorr'd.

IV. The Saints spiritual Altar Jesus, Christ, is but one, who only once, and in one place offered up a sufficient Sacrifice for Sin.* 211.5

V. The Lord Jesus our spiritual Altar, doth sanctify all our Duties and Prayers,* 211.6 which are in themselves impure.

VI. Jesus Christ is a Believers only Re∣fuge; it is through him, and by flying to him, God comes to be intreated, and is kind, and merciful unto us.

VII. Christ was not only sprinkled with his own Blood, but we may thereby learn, that all our Prayers and Duties are not on∣ly accepted through his Intercession, but also by the Means of his shedding, and sprinkling of his Blood.

VIII. These four Horns signified the Power and Glory of Christ's Priest-hood, for the Salvation of his Elect from the four Corners of the Earth.* 211.7

Type.

I. THe Altar and Sacrifice, the Altar and Incense, were two things.

II. Other Altars only sanctifyed the Gift ceremonianlly or figura∣tively, and could not otherways.

III. Other Altars were to stand but for a time, 'tis a Sin now to e∣rect such Altars; because the Anti∣type or Substance of them is come.

IV. Other Altars were made of corruptible Matter, viz. Shittim Wood.

Disparity.

I. CHRIST alone is both the Sacri∣fice and Sacrificer.

II. Christ sanctifies all the Prayers and Duties of the Godly, really by reason of that intrinsecal Worth, Vertue, and Excellency there is in him and in his Death, &c.

III. Christ our Altar and High-Priest abides for ever. Thou art a Priest for ever after the order of Melchisedec: Heb. 5.6.

IV. Christ is incoruptible; that was of a perishing Nature, but this Altar pe∣risheth not.

Inferences.

I. THis reproves those that erect Altars in their Churches, as the Papists, and others do: Saints own no Altar but Christ.

II. 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 shews the Gospel Church and Worship, is far more glorious than the Legal Church and Worship was.

Christ Heir of all things.

Heb. 1.2.

Whom he hath appointed Heir of all things.

THe term Heir, (in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sors, or a Lot, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lex, the Law) is one that inherits an Estate, Lot, or Portion by Law; and therefore God the Father being the Soveraign Owner and Pro∣prietor of all things, devolves the Inheritance upon his only begotten Son Jesus Christ. And so though he is really and properly an Heir, yet the Term is by a Metaphor borrowed from worldly Heirs. This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is appropriated by Custom to the ••••lergy, or Eccl••••siastical Persons; but it really signifies God's Lot or Inheritance, 〈◊〉〈◊〉 is all ••••he Faithful, and therefore, 1 Pet. 5.3. should not be translated God's Clergy, but God's Inheritance, Weemes Divin. Exercit. The most probable Derivation of the wo••••d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Goral, which by a Transposition of Letters, and the letter Gimel changed into the Greek Kappa, will be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Coral, which is of near Affinity in sound and signification to the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whence as was said, comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Heir. Now the universal Body of Believers is the Inheritance, or Clergy (if we must so call it) of God, Isa. 19.25. which Universal Church is di∣stributed into particular Churches, as it were by Lots or Parts, neither ••••s the Term any where in Scripture pecul••••arly attributed to the Pastors of the Churches; as Lau∣rentius and Gerhard, upon 1 Pet. 5.2. demonstrate.

Metaphor.

I. AN Heir is the First-born usu∣ally, though it holds not universally so; for all Right to E∣states, Kingdoms and Possessions are not Hereditary.

II. An Heir is the Head of a Fa∣mily, the chief and Supream of all his Father's House.

III. Sometimes a Person is made Heir, and hath both Title and Pos∣session by virtue of a Grant and Surrender made by another that is allied, or bears good will to him.

IV. An Heir is the Support and Stay of a Family, all depend and re∣ly upon him, the whole Estate and Inheritance being his.

V. An Heir is Lord of all, he hath Headship, Dominion and Power o∣ver all whatsoever he is the Heir of, whether Persons or Things, one or more Kingdoms. See Gal. 4.1.

VI. An Heir distributes Portions to others, he enricheth all his youn∣ger Brethren and Sisters, and gives Gifts (if a kingly and mighty Heir) to all his Friends and Favourites.

VII. A Princely Heir, or one that is an Heir to a Crown and Kingdom, is proclaimed, and his Right asserted.

VIII. An Heir at a certain time comes to the Inheritance, or takes actual Possession of that which he is Heir of.

Parallel.

I. CHRIST the Heir of all Things, is the Fathers First-born. I will make him, my First-born▪ higher than (or high above) the Kings of the Earth: Psal. 89.27.

II. Christ is the Head of the heavenly Family. He hath put all things under his Feet. And gave him to be Head over all things to the Church: Eph. 1.21, 22.

III. Christ, as he hath absolute Right, or, is Heir of all things: As he is the First-born among many Brethren, he hath also a delegated Right, he hath his Title and Possession by Grant from the Father; hence 'tis said:* 215.1 He is appointed Heir of all things. God the Father, in the pursuit of the Soveraign Purpose of his Will, hath granted unto the Son▪ as Incarnate, and Media∣tour of the New Covenant, according to the eternal Counsel between them both, a Sovereign Right or Heirship, the Possession of an absolute Proprietor to dispose of all things at his pleasure.

IV. Christ is the only Support and Bearer-up of the whole Church, by whom the whole Family in Heaven and Earth are named, so all the Faithful depend and rely upon him for all things;* 215.2 In whom are hid all the Treasures of Wisdom and Knowledg: It pleased the Father that in him all Fulness should dwell.

V. Christ, who is the true and undoubt∣ed Heir, is Lord of all:* 215.3 That in all things he might have the Pre-eminence. All Power in Heaven and Earth is given to me; the Father hath subjected all things unto him.* 215.4 And 'tis reasonable that Christ should have this Soveraign Power and Headship; sith all things were made by him and for him, it was meet he should be Lord of all. Besides, this made good the Promise,* 215.5

made to Abraham, which was that his Seed should be Heir of the World. Moreover, hereby is the grant of that Request of Christ to the Father; He shall have the whole World for his Inheritance, the ends of the Earth for his Possession;* 215.6 He is both King of Saints, and King of Nations.

1. He is Lord over Angels, he is Head of Principalities and Powers, Thrones and Dominions; He hath Power and Authority over the good Angels, these are part of his Inheritance. Let all the Angels of God worship him.

2. He hath Preheminence and Dominion over the evil Angels, they fly before him, He hath spoiled Principalities and Powers, &c. Col. 2.15.

3. He is the Head, and hath Preheminence over Men, He is Lord both of the Dead and Living; all the Elect are given to him, they are his in manifold respects, Children, Servants, Brethren, Disciples, Subjects, Spouse, &c.* 215.7

4. The Power and Headship of Christ, as Heir of all things, extends to all Man∣kind universally, all owe him Homage, and shall submit and bend their Knees to Him.* 215.8 He hath an absolute, unlimited, and Universal Power; may pull down and set up at his pleasure, kill and make alive, all mighty Monarchs are but Tenants at Will to him.

5. He hath Power and Headship in an especial manner over all things to the Church. Frist, Judaical or Old-Testament things. Secondly, Christian or New-Testament things; Christ being Heir and Lord of all things whatever; the Soveraign Disposer of all those Rites and Ordinances of Worship, about which the Jews con∣tended, must needs be in his Hand, to change and alter them as he saw good.* 215.9 The Son of Man is Lord of the Sabbath; and as he is Head over all things, He hath Right and Soveraignty to make, ordain, or appoint Laws, Ordinances and Institutions; and to prescribe Rules how and after what manner God is to be worshipped, be∣longs only to Christ the Heir of all things, and Head of the Church.

VI. Christ distributes in a glorious manner to others, he gives large Portions to the Saints, whom he is not ashamed to call Brethren:* 215.10 He that doth the Will of my Father, the same is my Brother, Sister and Mother: Regenerating quickning, sanctifying, assisting, comforting and sealing Grace is bestowed and freely given to Believers, with Pardon, Peace, Sonship and eternal Life; yea, all things are given that appertain to Life and Godliness, to such that are Heirs and Joynt-Heirs with him; when he ascended on high, he gave Gifts unto Men. Eph. 4.8.

VII. Christ the Heir of all things, when he first came into the World, was pro∣claimed by the Angels of God, as the rightful Heir of the Crown and Scepter of both Worlds; He shall be great, and shal be called the Son of the Highest,* 215.11 and the Lord God shall give unto him the Throne of his Father David: And he shall reign over the House of Jacob for ever and ever, and of his Kingdom there shall be no end. His Right was often asserted by himself; as Mat. 28. Joh. 13.3. and by others, his Apostles, &c.

VIII. There was a set time agreed up∣on, when Christ as Mediator should come to his Inheritance, who is appointed Heir, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may denote either those special Acts, whereby he came into the full Possession of his Heirship, or it may be extended to other Preparatory Acts, that long preceded them, especially if we should take it to be of the same Importance with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the second Aorist. In the former sence, it denotes the glorious Investiture of Christ in the full Possession of his Kingdom after his Resurrection, with the Manifesta∣tion of it in his Ascension, and token of its stability in his sitting down at the Right-hand of God. By all these God made him, placed Him with solemn Investiture, Heir of all. The Grant was made to him upon his Resurrection, Mat. 28.18. and then fully de∣clared to others. The Solemnization of it was in his Ascension, all was sealed and rati∣fied 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.* 215.12 And such weight doth the Scripture lay upon the glorious Investiture of Christ in his Inheritance, that it speaks of his whole Power, as then first granted unto him, Rom. 14.9. Phil. 2.7, 8, 9, 10. and the reason

of it is, because he had then actually performed that Work and Duty; upon considera∣tion whereof that Power and Authority were eternally designed and originally gran∣ted unto him. God's actual committing all Power over all Things and Persons in Heaven and Earth to be executed and managed for the ends of his Mediation, de∣claring this Act, Grant and Delegation, by his Resurrection, Ascension, and sitting at his Right-hand, is that which this Word denotes,: Notwithstanding the time of the visible Possession of his Right is not yet come, he will take unto him his great Power, that is, the visible Exercise and Execution of it, and Reign. Wilt thou at this time restore the Kingdom to Israel? And he said unto them,* 215.13 It is not for you to know the Times and Seasons, which the Father hath in his own Power.

Metaphor.

I. AN Heir many times is one that succeeds in the Possessi∣on of the Right and Goods of one deceased; and till then cannot possess the Inheritance.

II. An Heir is many times disin∣herited of his Right, cut off, ex∣cluded, and utterly deprived of his Crown and Kingdom by an usurp'd Power.

III. An Heir among Men, hath comparatively but small Possessions.

Disparity.

I. CHrist enjoyes all, as he is Heir of all things, with the Father, who dyeth not, but is like the Son, immortal, eternal, not subject to any Change. The Son being Heir, doth not eclipse nor di∣minish the Glory of the Father.

II. Christ shall not, cannot be disin∣herited. Tho wicked Men take Counsel together to obstruct and hinder his visible Exaltation, yet all is in vain, He that sits in Heaven shall laugh; The Lord shall have them in Derision,* 217.1 and will set his King upon his holy Hill of Zion. I will make my First born higher than the Kings of the Earth.

III. Christ (you hear) is Heir of all things; He is Head and Chief Lord over Angels and Men, over all Ranks and Degrees of Men, Emperours, Kings, and all the Nobles of the Earth, over all Persons Civil and Ecclesiastical, over Devils and all the Powers of Darkness. He is Heir 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.

Inferences.

I. FRom hence we may perceive how exceedingly God hath honoured the Lord Jesus Christ as Mediator. He hath a Name above every Name in this World, or that which is to come.* 217.2

II. Moreover, it is evident from hence, Christ is very Rich. Who would not marry such an Heir, or choose the Lord Jesus for their Husband? The Riches of his Kingdom, the good things of his House, the Revenues of his Dominion are infinite and inex∣haustible, and he is very gracious and bountiful in his Communication of them unto all that take hold of him.

III. 'Tis easy to conclude from hence, that those that intend to be Partakers of any good in Heaven or Earth, in a way of Right in a way of Love and Mercy, must get an Interest in Christ, and abide in continual Obedience to the Gospel.

IV. In vain are all the Endeavours of wicked Men in keeping him from the Posses∣sion of his Right: He will soon dash them in pieces, and tread them under his Feet, who oppose his coming to the Throne,* 217.3 and the taking full Possession of his In∣heritance.

V. Let us have our Eyes continually up unto him, and pray that he would make haste to lay claim to his Right, and take unto him his great Power, and reign. Let us cry, Thy Kingdom come, thy Will be done in Earth as it is in Heaven, &c.

Christ the only Foundation.

Isa. 28.16.

Behold, I lay in Zion for a Foundation a Stone, a tryed Stone, a precious Corner-Stone, a sure Foundation, &c.

1 Cor. 3.11.

For other Foundation can no Man lay than that which is laid, which is Jesus Christ.

THis Term Foundation is Relative, it relates to a House; the Metaphor is taken from Architects. The Church of God is compared to a House or Building, and Jesus Christ to the Foundation thereof: the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to put or place, metaphorically denotes the chief, head, or principal thing, without which, what depends upon it cannot subsist, no more than a Structure with∣out a Foundation. Metaphora a Fundamentis aedificiorum sumpta, quae firma & immota esse opportet. Victorin. Shigel. in Nov. Test.

METAPHOR.

I. A Foundation, of a House or Building is the Contrivance of a wise and skilful Architect, or chief Master-Builder.

II. A Foundation as to the Form, Manner and Dimension of it, is agreed upon, and laid out by the chief Master-Builder.

III. A Foundation is the first part of a Building; 'tis laid before the Superstructure can be raised; 'tis the bottom of the whole Fabrick▪

IV. A Foundation of a stately Structure is laid deep, and much of it is out of sight, and hard to find the Bottom of it.

V. A Foundation of a House must be laid of suitable Matter, or that which is sure and safe to build a Superstructure upon; hence the Foundation is usually laid with Stone, if a stately House, because durable.

VI. A Foundation of a stately Structure or Building is laid with tried Stones, such Stones that the Builder knoweth the Nature and Temper of, and not only so, but

to be sure he oft-times proves them himself with the Hammer, and sets his Servants to prove and try them likewise.

VII. A Foundation is a necessary part of a Building; there can be no House built without a Foundation. And it is very dangerous to build upon a false and rotten Foundation, witness the overthrow of the House built upon the Sand.* 218.1

VIII. When the Foundation-stone or Bottom of the Building is laid, there are many Stones added and joyned to it, and all the whole Structure is united and fitted to the Foundation.

IX. The Foundation is the stron∣gest part of the House; it is that which bears up and supports the whole Fabrick.

X. There is Proportion between the Foundation and Superstructure; you may judg of the House for Mat∣ter and Form by the Foundation thereof.

XI. As the Foundation beareth the weight of the whole Fabrick and Structure; so also the whole Furniture, and all which doth adorn it, is born by it.

Parallel.

I. THe Lord Jesus, the Spiritual Foun∣dation, is the glorious Contri∣vance of the eternal God, who is the wise, and chief Master-Builder of Heaven and Earth.* 219.1

II. The Father having chosen Christ, God-man, for this glorious Design, laid him for a Foundation, in his eternal De∣cree; and brought him forth and manife∣sted him to the World, for all Men that would be saved to build upon, Behold I lay in Zion for a Foundation, a Stone, &c.* 219.2

II. Jesus Christ is first proposed to Sin∣ners by the Father, as the Pillar or Foun∣dation of Grace and Salvation. If he had not been found out as a Foundation for the Saints and Church of God to be built upon, how could the House of God have been raised? hence Christ was by Decree and Promise very early laid;* 219.3 The Seed of the Woman shall break the Serpents Head. The Lord Jesus Christ is laid as the Bottom of our Justification, the Bottom of our Pardon, Peace, and Salvation.

IV. Christ the Spiritual Foundation was laid in the deep and hidden Counsels of the glorious Trinity. Who is able to find out the Bottoms and see the depths of that eternal Purpose and Decree of God, being so mysteriously laid for a Foundation!

V. The Lord Jesus Christ is suitable and fit for a Foundation, he is called a Rock; to build upon a Rock, is safe;* 219.4 and he is called a Stone, I lay in Zion for a Foundation, a Stone. The Father saw that the Lord Jesus would be every way fit and meet to erect that glorious Building, and heavenly Structure of the Church and our everlasting Salvation upon.

VI. Christ is a tried Stone, therefore called a sure Foundation.* 219.5 God the Father will adventure to build his Church upon Christ, and venture him with his Cove∣nant as Mediator and Surety of it, and all

with him, he is a chosen and select Stone, pick'd out from amongst Men and Angels; and no•••• only so, but also a tryed Stone, he hath been in the Furnace of his Father's Wrath, and under God's Hammer, and under great Temptation from Men and Satan; he was tryed to the utmost, and found by the Saints in all Ages a safe and sure Foundation, he never fail'd any that built their Hope and Salvation upon him.

VII. Christ the Foundation must be laid, or down will the Building go; Salva∣tion is to be had no other way; if Men do not build and rely only upon him, their Foundation will deceive them, they will fall into Hell. Let their Structure seem never so famous; they refusing this sure Rock, build upon the Sands, and their House will fall,* 219.6 for another Foundation can no Man lay. If ye believe not that I am he, ye shall dye in your Sins.

VIII. Upon Christ the Foundation are all Believers, as well hewed and squared Stones, laid to build up the spiritual House, to whom coming as to a living Stone, disallow∣ed indeed of Men,* 219.7 but chosen of God and precious, ye also as lively Stones are built up a Spiritual House, &c. All the whole Superstructure being fitly framed, is uni∣ted and joyned to Christ the Foundation by Faith and Obedience.* 219.8

IX. The Lord Jesus Christ is the whole Strength and only Support of the Church; all Saints rely and depend on him for Grace, Righteousness, Justification,* 219.9 Par∣don of Sin, Safety,* 219.10 Direction and eter∣nal Life. In the Lord shall one say▪ I have Strength; be strong in the Lord, and in the Power of his Might; without me ye can do nothing.

X. There is a Suitableness and Propor∣tion between Christ and the Church; as the Foundation is Holy, Divine and Spiri∣tual, excellent in Nature and Form; so is the House or Temple of God.

XI. The Lord Jesus Christ doth not only bear the weight of the whole Church, but also all that appertain to it, all the Pillars, Braces, under-props and sup∣ports, viz. the Prophets, Apostles, Mini∣sters, &c. that are called Pillars in the House of God. He bears up the Covenant, the Covenant stands firm in him; I have, saith God, made a Covenant with my Chosen: He is the Mediator and Surety of it;* 219.11 all the Precepts of God are built upon him. He is the Foundation of every Ordinance, Appointment and Institution of the Gospel. What ever any Man preaches or practises 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 altoge∣ther unfit for Gods Building. All the Promises are built upon him. To Abraham and his Seed, were the Promises made, not to Seeds, as if many, but to thy Seed,* 219.12 which is Christ, all the Promises are in him yea, and in him Amen, &c.

Union and Reconciliation with God are founded on Christ, 'tis he who hath made Peace by the Blood of the Cross.* 219.13 When we were Enemies we were reconciled to God by the death of his Son, Justification, Sanctification, Righteousness and Redemption,

Vocation, all are built upon him, they all have their Rise and Foundation from Christ. Moreover, Pardon of Sin, and Peace of Conscience, are from him; Woman, thy Sins are forgiven thee, go in Peace! My Peace I give unto you.* 219.14 All Duties of Religion are built upon Christ, it is he that hath commanded every thing that is to be done by us, whether it respects the first or second Table; all is to be done in Christ's Name by his 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 the Soul and House of God are from Christ, they are purchased by him, and do flow from him to us by the Spirit. Again, the Ministry is from him,* 219.15 he is the great Subject of Gospel-Ministration, We preach Christ crucified, &c. The Efficacy of all is from him, he gives the Encrease. Lastly, Eternal Life is built upon him;* 219.16 This is the 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 Joh. 5.11, 12.

METAPHOR.

I. OTher Foundations are laid with many Stones joyned and cemented together.

II. Other Foundations are laid of sensless breathless Stone or Brick; things that are natural, things that are terrestrial congealed into a massy lump, or artificially made and pre∣pared.

III. Other Foundations many times decay, and by that means the whole Building is in danger, and tumbles down.

IV. Other Foundations are laid by some Man; for as Man builds the House, so he it is that first lays the Foundation thereof.

V. Other Foundations are laid of Stones of little Value and Worth comparatively; the Foundation of a House is not laid with precious Stones, as Jasper, Saphyr, Beril, Ja∣cinth, Amythist, Diamond, &c.

VI. A Foundation is often re∣moved, fault being found with it, and another laid in the room of it; a Man may remove a Foundation which he hath laid at his pleasure, or may lay more Foundations than one.

VII. Other Foundations may be shaken, an Earthquake may re∣move them out of their place.

VIII. Other Foundation cannot preserve the House that is built up∣on it, that may be totally demolish∣ed and destroyed, and yet the Foundation may remain.

Disparity.

I. THis Foundation is but one whole entire Stone, which adds to the Strength and Firmness of it, Behold, I lay in Zion for a Foundation, a Stone,* 221.1 not Stones; nothing besides Christ, nothing of our own, must be built upon as a Foundation for Salvation.

II. Christ is a living, lively, and active Spirit, hence called a living Stone, disallow∣ed indeed of Men;* 221.2 he created the Stones and Dust of the Earth; as God, he hath his Being of himself and from everlasting, not made nor created.

III. Christ being a living Stone, in whom is Spirit and Life, doth not, cannot decay; and by this means the Church of God, and every particular. Soul that is built upon him, stands sure; he transforms the Building into his own nature, and so keeps and preserves it from Rottenness and all manner of Decays whatsoever. Living things do not rot nor putrifie, as other things do. And as the Body by Joynts and Bands from the Head hath Nourishment ministred and knit together, groweth and encreaseth in Strength and Beauty;* 221.3 so is it with the glorious Body, the Church and Soul of a true Believer, that is joyned to Christ this blessed Head and living Foundation; Because I live, ye shall live also.* 221.4

IV. Christ is laid as a Foundation for us, and in our Souls, by the Father; 'tis God's Act and not our own; Behold, I lay in Zion, &c. Who can lay Christ for a Foundation but God? He was first laid by God in his Decree, and then he laid him by the Prophets and Apostles. And last∣ly, by the Spirit also, is he laid in the Hearts of Believers. Christ is infinite. How can a finite Hand or Power move an infinite Being or Thing? God first removes or razes by his Spirit all other Foundations; he takes of Man's hopes off Heaven, by his own Works, Legal Conviction, Tears, Humiliations, Vows, Covenants, Resolu∣tions, &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. See Mr. Tillinghust, Christ the only Foundation.* 221.5

V. Christ the Spiritual Foundation is a precious Stone, to whom coming as to a living Stone, disallowed indeed of Men,* 221.6 but chosen of God and precious; Christ is not a common Stone, but a choice rich Stone, a Stone of inestimable Value, and Price; Behold,* 221.7 I lay in Zion for a Foundation a

Stone, elect and precious. 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 Founda∣tion 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 Jasper,* 221.8 and the City was of pure Gold: O how glorious must that City needs be, that hath such a Foundation as Christ is! and not only so, but how durable also are some precious Stone: The Diamond is the hardest Stone, it cuts Glass, there is nothing, as Natu∣ralists say, can break it; Jesus Christ makes Impression on the hard hearts of Men by his Graces; O then how safe must it of necessity be for us to build upon this Foundation!

VI. Christ is the only Foundation: as he is every way fit and meet to be laid in the bottom of the Building, so he is without Fault;* 221.9 And no other Foun∣dation can be laid, than that which is laid, which is Christ Jesus. But though we, or an Angel from Heaven, preach any other Gospel to you than what we have preached unto you, let him be accursed: Gal. 1.8.

VII. Christ is a Foundation that can never be shaken, the greatest Revolutions, Mutations, Changings, Turnings and O∣ver-turnings that can come, cannot over-turn this Foundation, nor remove it out of its place. Foundations of Kingdoms,* 221.10 Na∣tions, Commonwealths and Constitutions of Antichristian Churches, may, and shall be shaken; but Christ the Foundation of the true Church shall abide for ever.

VIII. Christ the Spiritual Foundation is able to uphold and preserve the H••••use or Soul that is built upon him; I know whom I have believed and am perswaded that he is able to keep that which I have committed to him.* 221.11 Ʋpon this Rock I will build my Church, and the Gates of Hell shall not pre∣vail against it: Mat. 16.18.

Inferences.

I. THis informs us of the great Wisdom and Condescension of God, in contriving such a blessed Foundation for the Church and all true Believers to build upon; it was the purpose of God to found his Temple upon a sure Basis, even the Rock Christ Jesus.

II. It also sets forth the happy and glorious State of the House of God; what can add greater Glory to it, than to have a Foundation so precious, lasting, and per∣manent!

III. It shews the Honour and Excellency of Gospel-Ministration; Ministers do not only propound Christ, but in a subordinate sence, in the Ministry of the Word may be said to lay Christ as a Foundation; Hence Paul saith, I have laid the Foun∣dation, &c. for we are Labourers together with God: 1 Cor. 3.9, 10.

IV. It reproves those that lay aside and reject this Foundation, and build upon others; as,

1. The Papists, that build upon Peter, and on their own Merits; and what their Merits are, England and other Nations can soon resolve.

2. The Quakers, who build upon the Light of Natural Conscience; they refuse the Person of Christ, and the valuable Price of his Blood, and introduce in his room an inward Quality, viz. that Beam of Light that shines in Men from Jesus Christ,* 221.12 considered as Creator.

3. Such as build but in part on Christ, come justly under the verge of this use of Reprehension, 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 Foundation or not.

1. Do you really remove your selves off all other Foundations?

2. Do you not build on, nor confide in Pharisaical Righteousness, even a Righteous∣ness of your own.* 221.13

3. Do you not build upon Federal Holiness, and upon Birth-Privileges; think not to say within your selves,* 221.14 We have Abraham to our Father.

4. Do you not build upon Legal Conviction, or outward Reformation.

5. Do you not build upon a bare believing the History of the Gospel, upon the Faith of Credence.

6. Do you not build upon a Confession of Sin?

7. Do you not build upon outward Priviledges, upon visible Church-Membership, and External Ordinances;* 221.15 remember the Foolish Virgins.

8. Do you not build barely on the Mercy of God, not well considering he is just as well as gracious,* 221.16 and will not acquit the guilty, notwithstanding your Repentance and moral Righteousness, without the Atonement made by the Blood of Christ.

9. Do you not build upon present Purposes and Resolutions to change your ways and course of Life hereafter: is not this that which supports and stays your Minds?

10. Do you not build upon Learning, Parts, and that Knowledg you have in Divine Things above others.* 221.17

11. Do you not build upon Men, Ministers, the Church; taking all upon Trust that such and such Doctors and able Divines say.

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 Christ hath given in Commission, and receive none, lay none into the Building but living Stones, such as are well hew'd and squar'd, and fitted by the Spirit and Word for the Spiritual Building: for God's Temple must be built with Gold, Silver, and pre∣cious Stones.

VII. Let all such that are not built upon this sure Foundation, be exhorted with all speed to get an Interest in this Rock: for otherwise your Building will be on the Sand, and you will fall into the lowest Hell at last.

VIII. It demonstrates the happy State of those that are built upon this sure Founda∣tion, the Prophets and Apostles, Jesus Christ himself being the chief Corner-Stone, in whom all the Building,* 221.18 &c. And let all those that speak the Truth grow up in Love unto him in all things, who is the Head Labour, to 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 Foundation of God's laying, and of so excellent a nature in its self, you may be sure 'tis not in the Power of Men nor Devils to raze or destroy it; be sure you shall be saved, whoever you are, that build in a right manner on the Rock of Ages, the Lord Jesus Christ.

Christ the Corner-Stone.

1 Pet. 2.6.

I lay in Zion a chief Corner-Stone, elect and precious.

Psal. 118.22.

The Stone which the Builders refused, the same is become the Head of the Corner.

CHRIST by a Metaphor (called Anthropopatheia) is not only called a Stone, but also (by a very emphatical Phrase) a Corner-Stone, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mat. 21.42. Acts 4.11. 1 Pet. 2.6. And whereas Builders place the strongest and most durable Stone in the Corner-Foundation, it denotes the firmness, strength, and duration of Christ the Foundation, or Spiritual Stone, upon which the whole Church is built. It is said, 〈◊〉〈◊〉. 3.17. The Lord will smite the corner of the Head (so the Hebrew) of the Daughter of Zion. The exterior Angle of an Edifice has a Prospect to each side, and is put for Principality, or the chief Ruler, Judg. 20.2. 1 Sam. 14.38. Isa. 19.13. hence it is attributed to Christ, Psal. 118.22. expounded Eph. 2.15, 16, 17, 20. he having the chief over-sight of, as well as he is the principal Foundation to his Church.

METAPHOR.

I. A Corner-Stone sustains, and upholds the building; if

the Corner 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,* 222.1 and it fell upon the young Men, and they are dead. Some Stones may drop out of the middle of the Build∣ing, and yet it may stand; but if the Corner or Foundation gives way, down it falls.

II. Corner-Stones are the Medi∣um, by which the Walls of the House are united in one Building. Pull out the Corner-Stones and the two sides of the House are separated the one from the other.

III. The Corner-Stone is for Di∣rection in a Building, an Under-workman is to take Rule from hence. All other Stones must be laid level and even with that, not fur∣ther out nor in. So that being fitly placed, they know how to proceed from thence.

IV. The Corner-Stone preserves the House; hence a Builder lays strong and firm Stones in the Cor∣ner; for Experience shews, that most of the dangerous rubs and hurts a House is exposed to, usually falls upon the Corner of it, and that keeps off hurt and wrong, that otherwise the rest of the Building would sustain.

V. As the Corner-Stones are the strongest for bearing and preserving, so the fairest Stones for Beauty and Ornament. If the Corner-Stones be graceful, rich, and curiously wrought, the whole Building is the more comely. Much Art and Cost is be∣stowed on the Corner-Stones, they are better and more rich usually than any others.

Parallel.

I. CHRIST may be compared to a Corner-Stone in respect of Susten∣tation;

He is the Sustainer and Upholder of the Church, the great Pillar that bears up his Elect. The Churches Safety, Peace, Grace, Comfort and Salvation is upheld by him: Eliakim was a Type of Christ in this. He shall be fastened as a Nail in a sure place. And be shall be for a glorious Throne to his Father's House, and they shall hang up∣on him all the Glory of his Father's House,* 223.1 the Offspring and the issue, all Vessels of small quantity, from Vessels of Cups, to Vessels of Flagons. All Believers from small to great, are born up by, and hang upon Jesus Christ.

II. Jesus Christ that intire and glorious Corner-Stone, unites Jews and Gentiles together; He hath made both one. He made them but one intire House and spi∣ritual Building;* 223.2 He cements all Believers together in one Body; He makes them one, in Mutual Love and Affection; makes them all Partakers of the same Grace, Priviledges and Salvation.

III. Jesus Christ is a Believer's Directi∣on, 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 Di∣rection from him, must be all undone and pull'd down again; all must run pa∣rallel with the Line of Christ's Doctrine or Example: Learn of me.* 223.3 And in ano∣ther place, saith He, I have given you an Example that ye should do as I have done to you. Joh. 13.15. Having left us an Example that we should follow his Steps: 1 Pet. 2.21.

IV. 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. 'Tis he who by his Strength keeps those great Dangers from us that we continually are exposed to from Satan, Sin, and wicked Men, and the Wrath of God. All our Strength and Help is in him: what a great Mercy is it, that God the great Builder hath chosen such a sure Stone for the Corner? Thou shalt preserve me from Trouble, O Lord, from the Hands of the Wicked preserve me, from the violent Man, who hath purposed to overthrow my Goings.* 223.4

V. Christ is the beauty of all God's Building; as he bears up and preserves, so he beautifies likewise the Church, 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 Corner-Stone. What is the Glory and Beauty of the Saints to Jesus Christ? He is fairer than the Chil∣dren of Men.* 223.5 We have no Comeliness but what he puts upon us.* 223.6 God hath spared no Cost to place such a rare and choice

Stone in the Corner. Christ is a Stone curiously wrought, if I may so say, richly adorned with the Divine Nature, full of Grace and Truth: Joh. 1.14.

METAPHOR.

I. OTher Corner-Stones of all material Buildings are in∣animate, sensless, and lifeless things.

II. Corner-Stones of a material House, are fashioned and laid by Men.

III. Other Stones may drop, or be drove out of the Building, or be greatly marr'd, defac'd and spoil'd.

IV. Corner-Stones in a material House, as they strengthen the Build∣ing; so they also receive Strength from the Building, and are some security to the Corner.

V. Other Buildings must have many Stones for one Corner, ce∣mented and joyned together to compleat and finish the Superstruc∣ture, and those Stones that are laid for one Corner, will not serve for every Corner of the same House.

VI. 'Tis rare to see a material Building to have Corners laid with precious Stones, as Jasper, Onix, Diamond, &c.

VII. An House tho its Corners should be laid with precious Stones, and Pearl, and all the Structure su∣table, and so thereby may be more glorious and durable than Corner-stones of other Buildings, yet may it moulder away, be defaced, lose its Beauty, and perish.

VIII. Other precious Stones are of a small dimension, and of small weight; you may put many of them, the largest that were ever seen, in a small Vessel or Cabinet.

IX. Another precious Stone may have many excellent Properties in it; but no one hath all Virtues, Excellencies, Forms, and Colours in it.

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.* 225.1

II. Christ is both fashioned, polished and laid in the Spiritual Building by God himself; Behold, I lay in Zion a chief Corner-Stone: 1 Pet. 2.6.

III. Christ is a Stone that cannot be loosed nor disjoyned, nor drove out of God's House, by all the skill of Men or Devils; nor can be marr'd, spoil'd, or any ways hurt.

IV. Christ the Spiritual Corner-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?

V. Christ the Corner-stone is but one whole entire Stone, yet every corner of God's House hath the same Stone; and tho the Building be raised never so high, yet he fully supplyeth each Corner from the bottom to the top, and there needs no other Corner-Stones besides himself.

VI. Christ the Corner-Stone of the Spiritual Building, is a Precious Stone: Behold I lay in Zion a chief Corner-Stone,* 225.2 elect and precious; no Jasper, Onix, Dia∣mond, or Saphire is to be compared to Him. He is of infinite Worth and Value, ot only so in the Opinion and Esteem of others, but really so in himself; hence called the Pearl of great Price.* 225.3

1. He is precious in himself, being God co-equal and co-eternal with the Father; The express Image of his Person; Heb. 1.3.

2. He is so, it appears, in that he is the choice Diamond, the Delight and Jewel of his Father's Heart, his only begotten Son, who lay in his Bosome.

3. He is most precious, in that he is preferred so much above Angels, and in his being able to undertake 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 Stone would be received, as a sufficient 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 fulness of the Godhead in him. It pleased the Father that in him, all Fulness should dwell:* 225.4 hence said to be full of Grace and Truth. God, even thy God hath anointed thee with the Oil of Gladness above thy Fellows. He hath not, say Divines, the Fulness of Parts, but the Fulness of Degrees: There may be some Addition made to that Fulness that is in Believers; but there can be no Addition made to his. There is in Christ, not only enough, the Fulness of Sufficiency, but also the Fulness of Redundancy. Angels may have no want, but in Christ is an Overplus to redound to others. He hath enough to fill thousands, and millions of thousands. Of his Fulness we have all received, and Grace for Grace.

5. Christ is precious in the esteem of the holy Angels, the Angelical Host, to ho∣nour and shew their high esteem and awful respects to him, at his Birth sang with a loud voice, Glory to God in the Highest. They adore and worship him continually. All the Godly accounted, and will for ever account of Him as the most precious and inestimable Jewel in Heaven or Earth. The Saints in Heaven for ever proclaim his

glorious Worth and Praise; they cry, Power, Riches, Wisdom, Strength, Honour,* 225.5 Glory and Blessing to the Lamb for ever and ever. To all the Saints on Earth he is precious. Paul accounted all things as dung, that he might win Christ; The Spouse crys out, He is white and ruddy, the chiefest amongst ten thousand. Believers have parted with all things in this World freely for his sake; Nay, in love to him, and to shew how they did adore and honour him, have been made Sacrifices in dreadful Flames, rather than they would undervalue or deny his holy Name. Christ is precious, very precious, most precious, always precious, altogether precious; Precious in his Nature, precious in his Name, that is as precious Ointment poured forth; precious in all his Offices; his Spirit, Grace, Word, Ordinances and Promises are precious. Can Believers value him enough, who is their Life, Life External, Life Internal, and Life Eternal? Christ is their Light, he is their Mediator, Surety, Friend, Food, Clothing, Ornaments, Portion, &c. in a word, He is All in All to them.

VII. Christ being a precious Stone, ne∣ver loses his Strength or Beauty, as he cannot be defaced by Men nor Devils; Eternity it self cannot dissolve this Stone, nor diminish its brightness. Christ is du∣rable: Heaven and Earth shall fade away, and wax old, like a Garment, but Jesus Christ is still the same, and his years fail not, he is the same yesterday, to day,* 225.6 and for ever.

VIII. Christ Jesus, the spiritual preci∣ous Stone, is exceeding great: As God, he is of infinite dimension, filling Heaven and Earth with his Presence. He is large enough for the whole Foundation, and every Corner; this one entire Stone serves for all.

IX. All manner of Perfections, Virtues, choice and admirable Excellencies, meet together in the Lord Jesus; his Bright∣ness is far above the Brightness of Dia∣monds, his Whiteness excells the White∣ness of Pearls; and there is no medicinal Virtue or Quality in any precious Stone, but in a spiritual way is far more transcen∣dent in him. He cures the Sight, strengthens and cures the Heart, makes fruitful, resists Poyson, &c.

See the Metaphors, Pearl of great price, and Foundation.

Inferences.

I. FRom hence we may infer, That the Church of God is a very rich and glorious Building, as 'twas foretold it should be: O thou afflicted, tossed with Tempests,* 225.7 and not comforted; behold, I will lay thy Stones with fair Colours, and thy Foundation with Saphire.

II. Ascribe all the Beauty and Glory of the Church, and of the Saints, to the Lord Jesus.

III. Bless God for this choice and precious Stone of the Corner. The more ex∣cellent Christ is, the more it should draw out and enlarge our Hearts to bless and praise God for him.

IV. For Trial. Is Christ precious to you? I shall lay down a few Rules, whereby you may try your selves.

1. Dost thou own Christ to be very God? He cannot be valued nor esteemed by any, as he is in himself, till they thus account of him, and believe in him.

2. 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.* 225.8

3. Is there nothing here below, which thou valuest and prizest above Christ? An Hypocrite hath always something that lies in his Bosom, which he esteems and prizes more than Christ: Their Hearts go after their Covetousness.* 225.9 The young Man went

away sorrowful,* 225.10 because the World was uppermost in his Affection. If Christ be truly precious to any, he is superlatively precious to them.

4. If God should bid thee ask what thou wilt, as he did Solomon, what wouldest thou request of him? Would it be (thinkest thou) this precious Stone, this Christ, this Pearl of great price, to have a Right to him, to be like him, to enjoy him, to be with him for ever?

5. Is Christ much in your Thoughts? Where your Treasure is, there your Hearts will be also.* 225.11

6. Hast thou denied thy self of all things, or art thou ready so to do, and to follow Him? For whom I have suffered the Loss of all things, and do account them but Dung, that I may win Christ.* 225.12

7. Canst thou not be satisfied with any thing thou dost enjoy without him? Canst thou say, with one in another Case, Yet all this availeth me nothing, so long as I see not, or have not a clear Evidence of my Interest in Jesus Christ.

8. Dost thou build wholly upon Him? Is He All to thee? Dost thou see him all in Pacification? 'Twas he that appeased the Wrath of the Father, satisfied both Law and Justice. He is All in Justification: Who is the Lord, our Righteousness. He is All in Election, the first and chief of his Father's Choice, the way of it: He hath chosen us in him.* 225.13 Is He All to thee for Acceptation: Who hath made us accepted in the Beloved. He is All in Conversion? 'Tis he that shews us the Necessity of it, that doth quicken and beget us by his Word and Spirit; 'tis he that forms a new Spirit in us. Is he All to thee about Pardon of Sin? He purchased Pardon. 'Tis by his own Blood, viz. that Atonement which he hath made, we come to have our Sins forgiven; 'tis 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; 'tis he that is the Author and Finisher of it; 'tis he that sheds Love abroad in our Hearts,* 225.14 by the Holy-Ghost. All Grace is treasured up in him all Grace is communicated to us through him. Is he all to thee in the Mi∣nistry of the Word? 'tis Christ that is preached, 'tis 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 shews his Burial, and his Resurrection. In Ordinances or Duties, art thou not satisfied un∣less 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 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 that belongs to Christ, precious to thee?

V. Reproof; This reprehends those that lay aside, and would build without this precious Corner-Stone. Who they are, see Metaphor, Christ the Foundation.

VI. Labour to esteem and highly value Jesus Christ. What are all things 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 go, and close immedi∣ately with Christ. 4. Improve the Means of Grace God is pleased to afford thee, at∣tend 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 bles∣sed Choice, that one thing needful, with Mary.

Christ the Wonderful, Counsellour.

Isa. 9.6.

And his Name shall be called Wonderful, Counsellour, &c.

COuncellour, 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 Councel 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 unfold and plead Law; therefore called Barresters or Coun∣sellors, &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. Wonderful▪* 225.15 because the greatest and wisest that ever was. Counsellor, because his Place, Work, and Circumstances agree thereto, as appears in these following Considerations.

Counsellour.

I. SOme Councellors are of a no∣ble Extraction, well descen∣ded, which gives them Advantage above others. Such have a double Advantage. 1. In respect of Ho∣nour. 2. In respect of Education. Men basely or meanly born and de∣scended, are seldom or never ad∣vanced to the Honour of Counsel∣lors in the highest Courts, especially of Parliaments.

II. A Counsellor is brought up to useful Learning for so great an Employ or Office; Men who are illiterate being unfit for it.

III. A Counsellor is a Man of Worth, otherwise unfit for that Function, or to appertain to any Court.

IV. A Counsellor of State is, or ought to be a Man of an high and heroick Spirit, not concerned about Triffles and things of an inferior Nature, but mostly taken up with

the more weighty and more consi∣derable matters of the Law.

V. A Counsellor of State, is cho∣sen to that high Sphere and Digni∣ty; he comes not in of himself, but by choice.

VI. A Counsellor of State is ad∣mitted into the Kings Court; takes his place at the Council-Table, and his chief Business lies there.

VII. A great and wise Counsel∣lor of State, is made acquainted with the most secret Purposes of the King himself, without whose Counsel and Consent there is no∣thing acted, nor brought to light.

VIII. A Counsellor of State is one, who is thought worthy to be the Kings Familiar, and Companion.

IX. A Counsellor of State, is one of the highest Ranks of Men, none above him but the King him∣self.

X. A Counsellour of State is con∣cerned in the agitating of Great Affairs, such as immediately concern the King, and the good of all his Subjects; as the issuing out of Pro∣clamations, and the approving of other Ministers to be imployed in the King's Business.

XI. A wise, worthy and good Counsellor of State, tho he be a Subject and Favourite to the King,

yet he is a great Glory to a Kingdom, and it is the more respected for his sake.

I. A Counsellor at Law is a pub∣lick Officer belonging to a Court of Judicature.

II. A Counsellor at Law gives Advice and Councel, from whence he derives the Denomination of be∣ing called a Counsellor.

III. A Counsellor at Law makes known the Law to those that are ignorant or unlearned; he being the Mouth (as it were) of the Law.

IV. A Counsellor at Law resolves doubtful Cases, which other Men cannot.

V. Counsellours at Law make Conveyances of Estates; and most Men think these Conveyances not sufficient, unless made by such able Men as they.

VI. Counsellours at Law have great respect amongst Men, especi∣ally those who do most need them, and make use of them.

VII. A Counsellour at Law puts an end to Controversies, by Non-suiting, or Overthrowing the Party which is on the Adversaries side.

VIII. A Counsellor at Law makes Contracts in great and weighty Ca∣ses between Parties.

IX. A Counsellor at Law disco∣vers Flaws in Evidences, to unde∣ceive the over-credulous.

X. A Counsellor at Law is of ge∣neral use to Men, since their tempers have been corrupted, their manners vitiated, and a necessity of multi∣plying Laws to correct them, &c.

XI. A Counsellour at Law is a Pleader of Causes, which is none of the least part of his work.

Parallel.

I. THe Lord Jesus is of an high and sublime Extraction, well de∣scended according to the Flesh, of the Blood Royal, of the Lineage and Stock of David the King of Israel: and in respect of his Divini••••y, 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;* 227.1 be that comes from above, is above all. The second Man is the Lord from Heaven; the only begotten of the Father, full of Grace and Truth; having the advantage of the greatest Honour, and highest Education being by the Father, brought up with him, and daily his Delight.

II. Jesus Christ is qualified and fitted every ways with heavenly Learning, for the highest Undertaking of this kind whatsoever; having been with God,* 227.2 and also is God, knows every thing, that is done in Heaven and Earth; knows the tempers and manners of all People. He hath Rules of Judgment above others, he hath received the Gift of Oratory from the greatest Master of Tongues and Languages in the World. The Son doth what∣soever he seeth the Father do. The Lord God hath given him the Tongue of the Learned, &c. so that he can understand without an Interpreter,* 227.3 and speak without humane Assistance.

III. Jesus Christ is a Man of worth, most fit to be Counsellor in the high Court, above, and that in these four following re∣spects. 1. In respect his great Wisdom. 2. The Knowledg of all Laws and Customs amongst Men. 3. Of his long Standing and Experience. 4. As he is uni∣ted to the Ancient of Days; who is the Center of all Perfection.

IV. The Lord Jesus was a Man of a great and noble Spirit, not busied about low and inferior things, of a mean Consi∣deration; but about Matters of the most weighty moment, to establish Principali∣ties and Thrones in Heaven, to reform

Nations and Kingdoms, to reclaim the whole World, and bring Heaven and Earth into an amicable Correspondence. That he might gather together in one, all things in himself, whether they be things in Heaven, or things on Earth. Eph. 1.10.

V. Christ the great Counsellor was elected, and chosen by God himself to act in this high Sphere and Capacity, called The Man of his Right-hand. His Elect in whom his Soul delighteth,* 227.4 One chosen out of the People.* 227.5

VI. Jesus Christ was admitted into the hight Court of Heaven, took his place there at the Right-hand of the Majesty on high, in the presence and view of all the Angels, and the seven Spirits that are before the Throne. He is entred into Heaven,* 227.6 and is set down at the Right-hand of God.

VII. Christ that great and wise Coun∣sellor, is made acquainted with the great and wise Purposes of the great and wise King of Heaven and Earth; nothing is hid from him as God: without him there was nothing created or done. No Man hath seen God at any time,* 227.7 save the only begotten that is in the bosome of the Father, he hath declared him.* 227.8 He brought Life and Immorta∣lity to light through the Gospel.

VIII. The Lord Jesus is God's Familiar and Companion. Awake, O Sword,* 227.9 against my Shepherd, and the Man that is my Fellow. Who being in the form of God, thought it no Robbery to be equal with God. Phil. 2.6.

IX. The Lord Christ is of the highest Rank, not of Men only, but is indeed ex∣alted above all his Fellows, whether Men or Angels; hath no Superior (as Mediator) but the Father.* 227.10 The Head of every Man is Christ. He is the Head of all Principalities and Powers. The Father is greater than I. The Head of Christ is God.

X. Jesus Christ is concern'd in the agi∣tating of the greatest Affairs of Heaven and Earth, such as immediately concern God himself, and the good of all his People; the Proclamations and Tenders of Grace, Peace, and Pardon, come through his Hands; He hath the Appro∣bation of all Ministers that are imployed in the Business of the great King, either in Matters Civil, Military, or Ecclesiastical, viz. Kings, Princes, Rulers, Deputies, Judges, Generals of Armies, Apostles, Bi∣shops, Embassadors, and the like. All suiters to God for Favour, whether Ministers 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 receive, even Grace for Grace. Joh. 1.16.* 227.11

XI. Christ is the Delight of the Father, and as a wise, worthy and good Coun∣sellor, he is a Glory to Heaven it self, and

Heaven is the more longed for, for his sake.* 227.12 This is generally acknowledged by all that have the Knowledg of him, or Interest in him.

So much may suffice concerning Christ, as compared to a Counsellor of State; I shall now speak concerning him under the other acceptation of the Word, viz. Coun∣sellor at Law, &c.

I. The Lord Jesus Christ is a publick Officer belonging to Heaven, the highest Court of Judicature. I am not of this World; glorify me, with the same Glory,* 227.13 that I was glorified before the World was, &c.

II. The Lord Jesus gives the best Ad∣vice and Councel, and most worthily de∣serves the title of a Counsellor. I will bless the Lord who hath given me Councel.* 227.14 Go thy way, sin no more, lest a worse thing come upon thee. I counsel thee to buy of me Gold tryed in the Fire,* 227.15 and white Raiment that thou mayest be cloathed, &c.* 227.16

III. Jesus Christ makes known the Law of God to those that are ignorant and unlearned; he illustrates all the parts of it, and sheweth to what degree it ex∣tends, &c. He also shews what are the Priviledges of keeping it, and what are the Damages of breaking it:* 227.17 For if you for∣give Men their Trespasses, your heavenly Father will forgive you, &c.

IV. Christ resolves doubtful Cases that other Men cannot, in that he saith, Son, be of good chear; Daughter, be of good chear,* 227.18 thy Sins are forgiven thee, &c.

V. The Lord Jesus makes over the heavenly Mansions to Men; and no Man can have a good Title to this Heavenly Inheritance, unless Christ makes the Con∣veyance. As the Father hath Life in him∣self, so hath he given the Son to have Life in himself,* 227.19 and hath power to give Eternal Life to as many as are given unto him.

VI. Jesus Christ hath great respect a∣mongst Men; the Turks own him for a great Prophet, the Papists for the Son of God, but his own Disciples, that see an Excellency in him, and an absolute ne∣cessity of him, make use of him, own him to be their Saviour. — Yea and doubtless I count all things but loss, for the Excellency of Jesus Christ my Lord, &c. Phil. 3.8. — He is the Chiefest among ten thousand. Cant. 5.10.

VII. The Lord Jesus puts an end to Controversies, by Non-suiting, or Over∣throwing the Devil and all other Adver∣saries of the Soul in their own Plea: — I have prayed for thee that thy Faith fail not.* 227.20 — My Grace is sufficient for thee, &c. — And the Dragon, and his Angels were thrown out of Heaven, &c. To this end was the Son of God manifested, that he might destroy the works of the Devil.

VIII. So Christ makes Contracts be∣tween the great God and his People, in that weighty Case that concerns their Salvation; and mediates and seals the

Covenant between them; for which cause he is called, The Mediator of the New Cove∣nant, Heb. 12.24. See Mediator.

IX. Christ hath discovered Flaws in Evidences, to undeceive those that have been mistaken about their Right to the Heavenly Inheritance. Thou sayest, I am rich, and increased in goods, and have need of nothing, and knowest not that thou art wretched, and poor, and blind, and miserable, and naked. Rev. 3.17. Except a man be born again, he cannot see the Kingdom of God. John 3.3.

X. So Christ is of general use to Men, since the nature of Mortals hath been so generally corrupted by the Fall, by which means there is a necessity of him not on∣ly as a Priest to offer Sacrifice for us, but also as a Prophet or Counsellour, to ex∣pound the obligations to Holiness, and the spirituality of the Laws of God to us; for want of which many go on in their Errors, till they forfeit all Priviledges, fall under the strokes and penalties of the Law, and become miserable for ever through igno∣rance, unbelief, and disobedience.

XI. Jesus Christ is a Pleader of Causes, which is none of the least part of his work: for which see Advocate opened.

There are many Disparities; Christ excels all other Counsellors in ma∣ny respects. See Advocate.

Inferences.

1. SInners may learn from hence whither to go in all doubtful Cases for Coun∣sel, in all Cases relating to their spiritual condition.

2. If thou dost not know the way to Heaven, go to Christ by Prayer, and take the directions of his Word.

3. If thou dost not know how matters stand between God and thy Soul, go to Christ, read his Word, that will inform thee whether thy Condition be good or b••••d: if any Sin is lodged in thee or be loved, and spared by thee, He tells thee thou wilt miscary for ever.

4. If thou refusest to take his Counsel, but rather followest the Counsel of thine own Heart, or the Counsel of wicked Relations, Neighbours or great Ones of the Earth, who labour to draw thy Heart from God, and from following the Counsel of Christ, thou art undone.

5. Take heed when thou knowest what Christ's Counsel is, thou dost not reject it like the Pharisees, who refused to be baptized with the Baptism of John.

6. Happy are all such who take the Counsel of Christ. Christ gives Soul-Counsel, wise Counsel, right Counsel, early Counsel, needful Counsel, chief Counsel, safe Counsel, Counsel that will inrich the Souls of Men, Counsel that will make them good, great, and renown'd, and happy for ever: say then with David, Thou shall guide me by thy Counsel, and afterwards receive me to Glory. Psal. 73.24.

The Compassion of Christ to Sinners under the Similitude of a Hen.

Mat. 23.37.

How often would I have gathered thy Children together, as a Hen gathereth her Chickens under her Wings, and ye would not!

THE Lord Jesus shews by these words his great Compassion and Affection to the Jews, who refused the offers of his Love and infinite Favour.

Three things are considerable in the Text.

1. Christ's Grace and good Intention to them, How often would I have gathered thy Children together, &c.

2. The way or manner which he took in order to the accomplishing of his gra∣cious Design and Purpose touching them, — as a Hen gathereth her Chickens under her Wings.

3. The Jews Obstinacy; Ye would not.

The Lord condescends very low in making this Simile of a Hen; the nature and property of which Creature take as follows, so far as it will hold Parallel to the Case in hand.

Simile.

I. NƲllum enim Animal circa pullos suos tanta Compassi∣one movetur, &c. Saith Bernard; There is no Creature that is moved with so much Compassion towards her young ones,* 228.1 as the Hen.

II. The Hen is observed to fly in the very face of such ravenous Birds as strive to destroy her Chickens; she strives to save and defend them with all her might, tho with the ut∣most hazard of her life.

III. Such is the Hens care of, and affection towards her Chickens, that she for their sakes is made weak in all her members, and brought to ex∣tream faintness. Hoc genus animantis magnum affectum in filios habet, ita ut eorum infirmitate affecta, &c. (saith Austin) this Creature shews great affection towards her young ones, that being affected with their weak∣ness, she also is made weak.

IV. The Hen clocks often, and with a mournful voice, as it were, calls her Chickens to her, when she perceives they are in danger by the Kite, or any other enemy, to be de∣stroyed.

V. The Hen stands ready prepa∣red to receive her Chickens under her Wings to defend them against all Violence that may happen to them.

VI. The Hen is very desirous to gather all her Chickens together, and cover them with her Wings; she would not have one of them wanting.

VII. The Hen gathers her Chic∣kens to her; and that they may have Food as well as Nourishment and Shelter, she looks about and scratches to get them Meat.

VIII. The Hen succors, refreshes and makes lively such Chickens that are weak and hang down their Wings, and can scarce go; she soon recovers them when she gets them under her Wings.

IX. The Hen, 'tis observed, if she finds any Crumbs, Corn, or a∣ny other good thing, she gives it to her Chickens, though she wants it her self; she spares out of her own Mouth, and puts it into theirs.

Parallel.

I. THe Lord Jesus was moved with the greatest Compassion ima∣ginable towards the poor Jews and Jeru∣salem, which he was first sent to, and came to seek and to save. This is signi∣fied abundantly by that wonderful Passi∣on, that seized upon his Spirit,* 229.1 when he came near the City, and by his Expressi∣ons in the Text, &c. 'tis said, he wept over it, &c. and cryed out with a mournful Voice, O Jerusalem, Jerusalem! &c.

II. The Lord Jesus Christ to save and defend the Off-spring of Israel, and the poor Sinners of the Gentiles, did not re∣fuse to encounter with the greatest of their Enemies: He resisted the Devil, who sought to make a prey of them, &c.* 229.2 No Enemy that strove to devour us, but Christ endeavoured to defend us from him.

III. Christ, that he might save poor perishing Sinners, by taking Man's na∣ture upon him, was made weak in the same sence, as 'tis said he became poor: such was the greatness of his Love and Affection towards us, that he bare our sick∣ness, and carried our sorrows.* 229.3 To what extremity of faintness was he brought, when he sweat as it were great drops of Blood!* 229.4 and when the ponderous Cross was laid upon him, as they led him to Golgotha, 'tis said, he fainted. He was tou∣ched with the feeling of our infirmities,* 229.5 being made like to us in all things, sin only excepted.

IV. Christ calls to poor helpless and im∣penitent Sinners very often, with a mourn∣full Voice, and Tears in his Eyes, O that that hadst known, in this thy day, the things thou belong to thy peace; but now they are hid from thine eyes! O Jerusalem, Jerusalem!* 229.6

Why, what's the matter? An Enemy is at hand, Ruine is at the door;* 229.7 Why will you die, O House of Israel? Now 'tis to England, yea, to London; O that they would once hear Christ's Calls before it is too late, and the things that concern their peace be hid from their eyes! &c.

V. The Lord Jesus stands with his Arms and Heart open ready to receive all true penitent Sinners, that come unto him;* 229.8 I have spread out my Hands all the day long, &c. Come unto me all ye that la∣bour, and are heavy laden, and I will give you Rest, &c.

VI. The Lord Jesus hath such Bowels of Pity and Compassion to sinful Man∣kind,* 229.9 that he would have none of them perish, But come to the Knowledg of the Truth, and be saved; How desirous is he to get them all under his Wings of Grace and Protection; Turn ye, turn ye, why will ye dy, O House of Israel? turn and live,* 229.10 saith the Lord, How often would I have gathered thy Children together! &c.

VII. The Lord Jesus calls to Sinners, that they may have the Bread of Life.* 229.11 Ho, every every one that thirsteth, come ye to the Waters, &c. Eat ye that which is good; yea, the Bread that never perisheth.* 229.12 Christ gives Bread that never perisheth.

VIII. 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 succors and refreshes them, making them brisk and very lively.

IX. Christ out 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.* 229.13

Simile.

I. THe Hen cannot save and de∣fend her Chickens under her Wings, when she hath gathered them to her, being a poor, weak inconsiderable Creature.

II. The Hen when her Chickens are grown up, cares not for them; she will ('tis noted) rather strike at them, and beat them from her.

III. The Hen loses often-times her Chickens; the Kite gets them away from her, and makes a Prey of them.

IV. A Hen soon forgets her Chickens, which she hath bred and brought up.

Disparity.

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, Eter∣nal Jehovah: The Father and I am one; He thought it no Robbery to be equal with God.* 231.1

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.

III. The Lord Jesus Christ cannot, will not lose one of them that the Father hath given him, those, that thou hast given me I have lost none,* 231.2 but the Son of Per∣dition, &c. I give them Eternal Life, and they shall never perish, &c.* 231.3

IV. Christ never can, nor will forget his Saints. Can a Woman forget her Suck∣ing Child,* 231.4 that she should not have Com∣passion on the Son of her Womb? yea, she may, but I will not forget thee.

Inferences.

I. WHat great Encouragement doth this Similitude afford to all, yea to the vi∣lest of Sinners? O what Compassion is there in Christ's Heart towards you, how willing is he to gather you to himself!

II. It also informs us of that great Blindness and horrid Obstinacy which is in the hearts of wicked Men; How often would I have gathered Israel, and they would not be ga∣thered! I would, but ye would not! How dare Sinners then to charge their eternal O∣verthrow, Perishing, and Ruine upon the Lord Jesus Christ? Know, O Sinner,* 231.5 thy de∣struction is of thy self.

III. 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; Ʋnto Him shall the gathering of the People be.

IV. Of what amazing nature was the great Condescension of the Blessed JESUS,* 231.6 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,* 231.7 and Glorious Fulness.

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 them for ever. He infinitely out-doth the Hen; his Bowels exceed the Bow∣els 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 aking tooth at the Chic∣kens, 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 the Lord Jesus Christ, thou art in safety from all temporal and spiritual dangers.

VI. If 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 wilfull Obstinacy?

VII. 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 ano∣ther, and to do their utmost endeavour to defend one another in this evil day, from the common Enemy both of Body and Soul.

VIII. This may serve for seasonable 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 upon them both; A divided House cannot stand.* 231.8

Christ the Captain of our Salvation.

Heb. 2.10.

To make the Captain of our Salvation perfect through Sufferings.

THis is a military Term, the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Captain, being derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to lead; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also a Captain, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies Beginning, Chief, or Government, denoting in a bor∣rowed sense from Military Commanders, the Rule, Dominion and Princi∣pality of Christ over all, and that he leads his Spirtual Militia safe through all Perils in their Christian Warfare. Being to enter upon a Military Subject, and the chief of that Rank, we shall consider Captain in a threefold respect.

In respect of his

• 1. Qualifications.
• 2. Place and Office.
• 3. Progress or Actions▪

METAPHOR.

I. A Captain is supposed to be a Man qualified for his Place, to which there are these things necessary. 1. That he be free and willing to take that Work and Office upon himself; it is not meet he should be forced to do it. 2. It behoveth him to be one faith∣ful in all things to his Soveraign. 3. A Captain must be valiant and couragious, not easily dismaied, tho he meet with never such hard and difficult Service. 4. He ought also to be well skill'd in the Work and Duty of his Place and Office.

II. A Captain is made so by his Commission, which is his Authority to act in that Capacity.

III. A Captain hath the Power of listing Souldiers under his Command, to serve in the King's War.

IV. A Captain by virtue of his Place and Office doth nominate his Officers, and appoint them their proper Work, gives out his Orders, beyond which they are not to venture.

V. A Captain hath the keeping of Muster-Rolls, wherein all the Names of his Under-officers and Souldiers are entred, by which he calls them over, and knows them all by Name.

VI. A Captain leads his Souldi∣ers out into the Field to be exer∣cised and disciplin'd, to be made

fit for Service against the day of Battel.

VII. A Captain makes a Speech to his Souldiers to encourage them in the way of their Duty, and shews them the dangers of Neglect and Remisness.

VIII. A Captain hath Power to casheer, can take in or shut out, as he seeth Cause.

IX. A Captain is the Head of a Company, Commander over a Band of Men.

X. A Captain when he hath taken his Place, marches in the Head of his Company, runs the greatest Ha∣zard, deserts not his Men for fear of Danger.

XI. A Captain gives the Word of Command to his Souldiers, which they are carefully to learn and ob∣serve.

XII. A Captain by his Place is engaged to War, both offensive and defensive as occasion shall require.

XIII. A Captain meets with Ene∣mies to try his Skill and Courage.

XIV. A Captain makes use of Armor and Weapons, of which there is no small need in the day of Battel.

XV. Captains are commonly stout Men, and will make good their Ground against an Enemy, scorn to yield till they die.

XVI. A good Captain takes care for his Men to preserve and secure them, whether he lives or dies himself.

XVII. A Captain hath the power to prefer his Men to Office, that he approves of to be fit and worthy.

XVIII. A wise Captain puts the best Men into the greatest Service; he makes not young and unexperi∣enc'd Men, Commanders of Com∣panies, and Leaders of Parties, lest the Work should miscarry in their hands.

XIX. A Captain in weighty Af∣fairs is joined with the Council of War, without whom there is no∣thing of grand Importance trans∣acted.

XX. A Captain's place is a place of Honour, where the Subject is justly worthy of it, and the Army legally raised.

XXI. A valiant and Noble-hearted Captain offers terms of peace to the Enemy, before he falls upon

them and fights them, to prevent effusion of Blood if possible.

XXII. Captains when their Fa∣vour is refused, put Men to the Sword, and make slaughtering work in the World.

XXIII. A Captain doth not only come off a Conquerour, but im∣proves his Conquest and Victories to many degrees of Advantage. 1. To the discouragement of Ad∣varsaries. 2. In spoiling their Forts and Strength. 3. In the erecting Trophies. 4. In disposing the Prey, to gratify, and reward his Souldi∣ers that engaged with him in the War.

Parallel.

I. JEsus Christ the Captain of our Salva∣tion, had not only these four, but all other honourable, and necessary Qualifi∣cations, that made him fit to be a Leader. For, 1. Jesus Christ was free and ready, had no force put upon him, but came voluntarily and of his own free will to un∣dertake this Office, &c. he looked round about, and saw that there was none to help or to undertake this Work, then said he, Lo, I come to do thy Will, O God. 2. Jesus Christ was faithful over his own House, called the faithful and true Witness,* 233.1 he never so much as thought in the least, of betraying of his Trust. It was im∣possible indeed he should be unfaithful, who was without Sin, the holy and im∣macculate Lamb of God. 3. Christ was valiant and resolute, the danger of Death, and Threats of an ill natur'd King, could not make him retreat, when he had entred the Field, slighted his Enemies high Words and vain Florishes. Go, tell that Fox that I work Miracles this day and to morrow, the third day I shall be made perfect. Luk. 13.32. The Contempts of his Enemies, nor Perswasion of his Friends, could not at all abate his Valor, he knew he must, and resolved he would be about his Father's Business. Luk. 2.49. 4. Christ was fitted with Wisdom and Understanding, he is called the Wisdom of God.* 233.2

II. Christ was commissionated by God, after his qualifications did commend him to this Place: for though he offer'd freely to accept, yet he acted not of him∣self, but by Command and Authority from the Father. I came not of my self,* 233.3 the Fa∣ther sent me. I received Commandment from the Father.

III. Jesus Christ hath the Power of listing Spiritual Souldiers under his Command, to serve in the Wars of the Soul, and Battel of the Lord of Hosts. He took the Names of Nathaniel, Zacheus, Cephas, Peter, James, and John, who listed themselves under his Command; with many others we read of in the Gospel.

IV. Jesus Christ doth appoint Saints their proper Work, and gives forth his Orders, beyond which they are not to pass. He nominated the twelve Apostles to be next to himself, and gave. Orders that they should not march beyond the confines of Judea, but tarry at Jerusalem till fresh supply of Strength came in. Go not to Samaria, nor the Cities of the Gentiles,* 233.4 But tarry at Jerusalem till you are en∣dued from on high. Add not to his Word, &c.

V. Christ hath a Book wherein the Names of his Saints and faithful Fol∣lowers are recorded, called in Scripture, the Lamb's Book, or Book of Life;* 233.5 whose Names are in the Book of Life; the Book of Life of the Lamb,* 233.6 slain from the Foundati∣on of the World.* 233.7 He calls his own Sheep by Name, &c.

VI. Jesus Christ lead his Saints to the Sea side, to the Mountains,* 233.8 to the De∣sert, to exercise and make them fit for

Service against the day of Battel, by which he taught their Hands to war, as it were, and their Fingers to fight against the Devil, the Flesh and the World.

VII. Christ made large Speeches to all his Followers (see his Sermon in the Mount) to encourage them in the way of their Duty, and shew them the great dangers of Neglect and Remisness.* 233.9 Blessed are they that hunger and thirst after Righte∣ousness, &c. Blessed are the meek, &c. But except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of Heaven. Mat. 5.20. Ye that have abode with me in my Temptations, I appoint unto you a Kingdom, &c. With a multitude of such like Speeches which are contained in the holy Gospel, which he uttered, to encourage and animate all his Disciples in their Spi∣ritual Warfare.

IX. Jesus Christ takes in and shuts out, as he sees Cause; he cashereed Judas, De∣mas, Hymeneus, Philetas and Alexander,* 233.10 and takes in Paul, Barnabas, and Apollo into his Company.

X. The Lord Jesus is the Head of all true Christians, and Commander of the Church Militant in chief, all the Bands of the white Reigment march under his Banner; H•••• is the Head of his Body the Church;* 233.11 Given to be a Leader and Com∣mander to the People.

X. Christ when he was baptized by John, took his Place in the Minstry, as the Leader of his Church, and ran the greatest Hazard, yet deserted not his Fol∣lowers for fear of Danger; He not only loved them to the end,* 233.12 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.* 233.13 And is spiritally with them all ways to the end of the World.

XI. Christ gives the Word of Com∣mand to his Saints, which they are to ob∣serve. If any Man will serve me,* 233.14 let him follow me.* 233.15 Teach them to observe all things that I command you.

XII. So is Christ by being the Captain of our Salvation for War, not originally from his own natural Disposition, for he is for Peace; but by reason of the resolved Opposition that is in the hearts of his Enemies against him. I came not to send Peace on the Earth, but to bring a Sword. Mat. 10.34.

XIII. Jesus Christ met with Enemies, not only Flesh and Blood; yea, potent Flesh and Blood,* 233.16 Men in Power and high Places, such as Herod, Pontius Pilate, and the Rulers of the Jews, but Princi∣palities and Powers, no less than Beelzebub himself, and all his Train,* 233.17 whom he fairly engag'd with eminent Success.

XIV. Jesus made use both of Armor and Weapons; he saw no small need for it. viz.* 233.18 1. The Breastplate of Righteous∣ness, when Satan, and wicked Men, by their Temptations would have drawn

him from his Allegiance, by great Proffers of Power and Glory.* 233.19 2. The Sword of the Spirit, by which he cut down the Devil, and the wicked Jews, in all their As∣saults: It is written, it is written, &c. 3. The Shield of Faith, when he came to the last and most bloody Battel of all: For the Joy that was set before him, he endured the Cross,* 233.20 despised the Shame, and is sate down at the right hand of the Majesty on high.

XV. Jesus Christ, like a most vali∣ant Captain, made good his Ground a∣gainst all the Force and Artillery of Hell, in a glorious manner, even to the death of the Cross.

XVI. Christ took great care of his Saints, to preserve and secure them, how ever it fared with himself. 1. He left them good Orders to observe in his ab∣sence, the Rules of the holy Gospel. 2. He took care to send them a good Guide for their Conduct, no less than the Holy-Ghost,* 233.21 the Comforter. 3. He prayed for them on Earth, and he prays in Heaven, to en∣gage the Protection of Almighty God for them: Father, keep through thine own Name those that thou hast given me, &c.

XVII. Jesus Christ prefers his Saints and Followers, whom he finds worthy: He gave some Apostles, some Prophets, some Evangelists, Pastors, and Teachers,* 233.22 for the Work of the Ministry, &c. I thank Christ Jesus, who hath put me into the Ministry.* 233.23

XVIII. Christ made not Novices, and unexperienc'd Christians, Ministers and Pastors of Churches,* 233.24 and Leaders of So∣cieties; He set Peter, James, and John to be Apostles and Leaders in the first place; and Paul, Sylvanus, and Timotheus, stout and brave Commanders, to bring up (as it were) the Rear: God hath set forth us the Apostles last of all, as it were,* 233.25 appointed to Death.

XIX. Jesus Christ, in all weighty Af∣fairs, is joined with the Father and holy Spirit, the great Council of Heaven; and without Him, who is called Wonderful, Counsellor,* 233.26 there is nothing of grand Im∣portance transacted either in Heaven or Earth; nay, without him was nothing done at first; All things were made by him, and without him was not any thing made that was made.* 233.27 When Commission was givn to Creatures of all kinds to act in their proper sphere, Christ was there. See Counsellor.

XX. Christ's place is a place of Ho∣nour, because he was Worthy; and the Army that he hath raised is not a Rebel∣lious Army, but legally raised,* 233.28 and behave themselves well; they are kept under good Government and Discipline, not one debauch'd person in the Army is conti∣nued in the Muster-Rolls, but presently turn'd off, blotted out, and delivered up to Satan, when discovered by his inferior Officers to be such.* 233.29 Have no fellowship with the unfruitful works of darkness: From such turn away. Deliver such over to Satan; turn him into his own Kingdom. Because thou hast loved Righteousness, and hated Iniquity,* 233.30 therefore God, even thy God, hath anointed thee with the Oil of Gladness above thy Fellows. That all Men might honour the Son, even as they honour the Father.* 233.31

XXI. Jesus Christ offers Terms of Peace and Reconciliation, because he would prevent their Ruine, if possible, before he falls upon them and fights a∣gainst

them with the Sword of his Mouth. Turn at my Reproof:* 233.32 how often would I have gathered thy Children together, &c. In what Place soever you enter, say, Peace, &c. I gave her space to repent of her Fornication,* 233.33 but she repented not. Rev. 2.21. I will kill her Children with Death, &c.

XXII. Jesus Christ when his Grace and Offers of Mercy are refused, hath, and will make slaughtering work in the Earth. O what work was made upon Jerusalem! not long after the refusing the terms of Peace, and offers of Grace and Favour by Jesus Christ. See the lamenta∣ble 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,* 233.34 when she shall have Blood given her to drink, and shall be utterly burnt with Fire. And what Devastati∣on will be made by this great Captain, (who is red in his Apparel, and his Cloaths as them that tread in the Wine-Press) at the Battel of Armagedon, when the vast Armies of the Beast shall be slaughtered and destroyed, by the sharp Sword that goes out of his Mouth, And Blood shall come forth to the Horses Bridles,* 233.35 for a thousand and six hundred Furlong••••; The Fowls of Heaven shall be filled with their Flesh, there shall be burying work for Multitudes, seven Months. By Fire and Sword shall he plead with all Flesh, and the slain of the Lord shall be many. Isa. 66.15, 16.

XXIII. Jesus Christ at his first coming did weaken the Kingdom of Satan, spoil'd Principalities, set up Trophies of his Victory,* 233.36 made a shew of them open∣ly, led Captivity in Triumph, and will compleat the Work at his second Coming, will take the old Dragon and bind him for a thousand Years. And at the end of the thou∣sand Years, cast the Dragon, the Beast, and the false Prophet, into the perpetual Dun∣geon. Rev. 20.2. v. 20. 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;* 233.37 and dash them in pieces like Potters Vessels; 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, which puts a final End to all▪ the Wars;* 233.38 but retains the honourable Title of being the Captain of our Salvation, for ever, even for ever, Amen.

Inferences.

I. FRom hence we may infer what great Danger Christ's Enemies are in, and the certainty of their being spoiled if they stand it out against him. The Enemies of the Lord shall be broken to pieces. 1 Sam. 2.10. the Lamb shall overcome them. Rev. 17.14.

II. That 'tis best for all Christ's Followers to keep close to their Leader, not to for∣sake their own Captain; they can never chuse one like him: with him there is safety, and certainty of Victory. Let us say to him, as Peter did, Whither shall we go? (Thou art on the strongest side) for thou hast the words of Eternal Life.

III. 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 en∣dure? can thy Hands be strong in the day that he (the Lyon of the Tribe of Ju∣dah) shall deal with thee? Many, even of the Mighty, have fallen under him, the Dragon and his Angels could not stand before him. How much less than Man, that is a Worm; and the Son of Man, which is a Worme? Job 25.6. See Metaphors, Consu∣ming Fire, Embassador, and Man of War.

Christ a Refiner.

Mal. 3.2, 3.

For he is like a Refiners Fire, &c. He shall sit as a Refiner and Purifier of Silver, &c.

THIS Similitude is taken 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 Warmth refines and purifies the Graces he bestows on Believers, consuming the wicked and vicious parts, which are elsewhere called Dross. This Refining is called the fiery Trial, 1 Cor. 3.13, &c. upon which place Chemnitius says this fiery Trial is exercised either 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 Ignorance to the Light, which purges out those Dregs that agree not with the pure Graces of the Spirit.

Simile.

I. A Refiner is one that tries and refines Metals, whe∣ther Silver or Gold, &c.

II. The Gold, or Silver, before a Refiner's Fire refines, it as 'tis taken out of the Earth, is full of drossy matter.

III. A Refiner to purge and pu∣rify Gold, that so he may make it very pure, hath his Furnace, and uses Fire.

IV. A Refiner knows before Gold is tried and refined in the Fire it is not for his use, 'tis not pliable.

V. A Refiner, melts the Gold, and makes it very soft, and thereby makes it fit for his purpase.

VI. A Refiner to hasten, and the better to accomplish his Work, makes the Fire more hot, or adds to the heat thereof.

VII. A Refiner separates the dross from the Gold, and makes it much more fine and pure than it was be∣fore, and thereby makes it very va∣luable.

A little refined Gold is much set by, and prized above that which is course and drossy.

VIII. A Refiner refines Gold once and again several times, if he designs to make it very pure. We read of Silver, Seven times refi∣ned in a Furnace of Earth. Psal. 12.6.

IX. A Refiner finds it necessary to add or put something of another nature into Gold, an allowed pro∣portion of Allay,* 234.1 whereby he opens and refines it the sooner; and in∣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 might be purified, not to receive loss thereby, he would not lose a grain of it.

XI. A Refiner lets his Gold re∣main no longer in the Fire than till the dross be consumed, and 'tis made pure and fit for his purpose.

XII. A Refiner in refining his Gold, wasteth his Fewel.

XIII. A Refiner resolves by put∣ting his Gold into the Fire to de∣stroy 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 Expe∣rience, that pure Gold receives no detriment by the Fire;* 234.2 though it grow less in quantity, and so that way may seem to waste, yet 'tis much better in Nature or Quality.

XV. When a Refiner hath pur∣ged and refined Gold, 'tis formed into choice and rare Vessels, and o∣ther things fit for Use and Orna∣ment.

Parallel.

I. JESUS CHRIST tries and refines his People,* 235.1 who are compared to Gold; and he not only tries them, but also their Graces.

II. The Hearts of God's People before Christ the Spiritual Refiner, refines and purges them, are full of Corruption, Sin,* 235.2 and Filthiness. Naturally Men and Wo∣men are very foul and drossy.

III. Jesus Christ, that he may purge and purifie his People, puts them into a Furnace of Affliction. As the Fining-Pot for Silver, and the Furnace for Gold,* 235.3 so the Lord tries the Heart. I will refine thee, &c. I have chosen thee in the Furnace of Affliction.

IV. Jesus Christ finds that untill the Hearts of his People be purified and re∣fined by Him (which he doth several ways) they are not yeelding and pliable in his Hand, they will not subject 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,* 235.4 I will melt them, and try them; for what should I do else for the Daughter of my People? 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?* 235.5 God (saith Job) maketh my Heart soft.

VI. Jesus Christ, if he sees that a small Fire, and easy Afflictions will not refine and purifie the Soul of a Believer, adds greater Afflictions, puts them into a very hot Fire, great Trials, according to his own Wisdom, and good pleasure of his Will. If need be, you are in heaviness, through manifold Temptations: That the trial of your Faith, being much more precious than Gold,* 235.6 &c. Think it not strange concerning the fiery Trial, which is to try you,* 235.7 as if some strange thing happened unto you.

VII. Jesus Christ by refining his Peo∣ple, separates their Dross from them, se∣parates Pride, Passion, Luke-warmness, Worldly-mindedness, &c. and thereby makes Them and their Graces exceeding

valuable. Tried Faith, tried Patience, tri∣ed Love is highly esteemed; 'tis far be∣yond tried Gold. This is the fruit of all, the taking away of your Sin. I will make a Man more precious than Gold, even a Man above the Golden Wedg of Ophir. And Christ by refining, and putting the whole Church into the Furnace, separates the Gold, the sincere Christians from drossy Hypocrites.

VIII. Christ to refine and throughly purge and purifie his Church, and the Hearts of Believers, puts them into one Fire, one Affliction, and then into ano∣ther; hence God speaks of purifying his People seven times: for if you will not for these things obey me, I will punish you seven times more according to your Sins. God hath many Fires.

IX. Christ adds something of another nature, other Metal (as I may say) into his Gold, (viz. his Church and People that are in the Furnace) there is the ad∣ditament of his Word and Spirit: Did not he add these to his People,* 235.8 to refine and purifie them, they would be long in the Fire before their Dross would be washed and consumed away; nay, with∣out the Word and Spirit, Afflictions could never accomplish nor perfect the Work, and make them fit for his use.

X. Jesus Christ doth not put his Church (or any one believing Soul) into the Fur∣nace, to destroy, or any ways to hurt them, but purely out of a gracious Design to make them more pure and serviceable un∣to him.* 235.9 Fathers for a few days chasten us after their pleasure; but he for our profit, that we might be partakers of his Holiness. After he hath tried me, I shall come forth as Gold.* 235.10 He takes much care that nothing be lost, none of them receive detriment thereby.

XI. Christ will not suffer his People to remain in the Furnace, or under Afflicti∣ons, any longer than he sees need of it, no longer than till all their dross and filth be purged away. 'Tis but in measure,* 235.11 he knows when it is enough, and then he soon abates the Fire.

XII. Christ oft-times in refining of his 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,* 235.12 the Fire of God's Wrath seizes upon them (as in the case of Pharoah) whilst they are persecuting his People.

XIII. Christ Jesus by putting his Chil∣dren into the Furnace of Affliction, re∣solves to burn up, waste, and destroy all Hypocrites and drossy Professors: in a day of fiery Triall, they pass away like Smoke,* 235.13 But the Wicked shall perish even like Smoke, they shall consume as the Smoke vanisheth,* 235.14 so shalt thou drive them away.

XIV. The Lord Jesus knows that sin∣cere Souls, or faithful Christians, will abide the day of his coming, when he sits as a Refiner,* 235.15 viz. in a day of Distress and Tribulation; and though the Church thereby is made less in bulk or quantity, the formal and drossy part being many times more than the other; yet in quality, the Church thereby will shine forth more gloriously, and consequently more acceptable unto God.

XV. Jesus Christ when he hath tho∣rowly 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 Silver, &c. 2 Tim. 2.20. The precious Sons of Zion comparable to fine Gold, how are they esteemed as Earthen Pitchers! &c. Lam. 4.2. See Vessels.

METAPHOR.

I. A Refiner refines but a little Gold at a time; compara∣tively his Furnace is of small Di∣mension.

II. When a Refiner hath put Gold into a Crucible, to be melted in order to make it pliable, and fit to be wrought, adds a quantity or allowable proportion of Allay, which is of less value, as Silver, or Copper.

Disparity.

I. CHrist many times in one Furnace of Affliction, 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 maleable, and fit to be wrought by the Hammer of the Word, into the Image of God; he puts in a measure of the Holy Spirit, which is of more worth and value than the Gold it self, (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.

Inferences.

I. 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.

II. It also shews 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,* 237.1 but Christ's Blood, his Word, Spirit, and Affliction.

III. Moreover, let us learn from hence, to cry to God, when we are in the Furnace, when in the Fire, that Christ would apply his Blood, Word, and Holy Spirit to our Souls; for if otherwise, all Sufferings and Afflictions will be unprofitable unto us.

IV. And O that Christians would take heed! in days of Liberty and Prosperity, to walk humbly and holily before the Lord, and beware lest they contract Filth and Pollution upon their own 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.

V. It may put us all upon the search, to see if we are sincere, Gold, and not Dross: for if we are corrupt Matter, the Furnace will make a clear Discrimination of it;* 237.2 for indeed, Every Mans Work shall be tryed so as by (or out of the) Fire. 1 Cor. 3.13.

VI. Let all Professors from hence be wakened; Christ the Refiner 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 throughly purged and made white, the drossy Christian e're long shall be consumed, and pass away like the Smoak of a Refiners Furnace.

VII. How good is God to take so great Pains with us? that he might make us fit for

fit for his own Use and Eternal Life. This way he makes us meet to be Partakers of the Inheritance of the Saints in Light. Col. 1.12. As Heaven is prepared for us, so Christ is preparing us for Heaven.

VIII. This may support and comfort us under Affliction: for tho no Chastening seems joyous at present, but grievous; yet nevertheless afterwards it yieldeth the peace∣able Fruit of Righteousness, unto them that are exercised thereby.* 237.3

Christ compared to an Eagle.

Exod. 19.4.

Ye have seen what I did unto the Egyptians, and how I bore you on Eagles Wings, and brought you unto my self.

Deut. 32.11, 12.

As an Eagle stirreth up her Nest, fluttereth over her Young, spreadeth her Wings, looketh to them, beareth them on her Wings; so the Lord did lead him, &c.

Rev. 12.14.

And to the Woman were given two Wings of a great Eagle, that she might flie into the Wilderness, &c.

SOme say, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aquila, an Eagle, is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be carried violently: Others from an intensive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies a Year, because it is lively, from whence came the Proverb, Vivacior Aquilâ, livelier than an Eagle. Others say, That the Latin, Aquila, is de∣rived ab aquilo colore, from its dun colour. For its swiftness, and seldom returning, Job says, chap. 9.26. My days pass away as the Eagle, &c. that is, swiftly, and never to return. Because of its velocity and forcible flight, it denotes the quick invasion of an Enemy. Jer. 48.40. & 49.22. Hos. 8.1. Micha 1.16. which describes the great∣ness of the Calamity.

Exod. 19.4. I have born you on Eagles Wings; that is, the Lord hath lovingly sup∣ported and cherished you, as Eagles do their young, who bear them safe over craggy and dangerous places. See Jer. 4.13. Lam. 4.19. It's said, Psal. 103.5. Thy youth is renewed like the Eagles; that is, he hath strengthned thee so, as to go through all Difficulties, &c. Galatinus saith, that the Messiah is called an Eagle, Prov. 30.19, &c.

But in the Texts alledged, viz. Deut. 32.12. Exod. 19.4, &c. the Lord is compared to an Eagle, with respect to the Protection and Safety of his People, the Swiftness of his Deliverances, and his tender Care and Affection to them.

The great Eagle (Annotators tell us) signifieth the Lord Jesus: and it seems to be an Allusion to that Flight of the Church from Egypt to Canaan,* 237.4 which she under∣took not by her own Counsel, but by the Lord's Command; and performed not by her own Strength, but by the Lord's. As the Church of Israel fled from the Dragon,* 237.5 Pharaoh, as he is called, Ezek. 29.3. So the Christian Church fled from the Serpent or Dragon here,* 237.6 with two Wings of a great Eagle.

Now tho I deny not, but these Scriptures refer to God the Father; yet may they as safely, and in the Judgment of some, more properly refer to the Lord Jesus Christ. Stephen, speaking of Christ, saith, This was he that was with the Fathers in the Wilder∣ness, which spake to them in Mount Sinai, &c.

Simile.

* 238.1I. THe Eagle is a Royal Bird, the Princess or Queen of all the Birds of the Air.

II. The Eagle is a very strong Fowl; Naturalists speak much of the Eagle in this respect: Eagles carry the Prize, saith Pliny, both for Ho∣nour and Strength.

* 238.2III. The Eagle mounts up ex∣ceeding high, out of the reach, or sight of Men.

IV. The Eagle hath a very pier∣cing Eye: when she is on high, can see down to the Earth,* 238.3 nay, be∣hold the small Fish in the Sea.

* 238.4V. The Eagle is a mighty swift Creature: My Days are swifter than an Eagle. She is swift in pur∣suit of her Prey.

VI. The Eagle, Historians tell us, fights with Dragons and Serpents,* 238.5 and overcomes them.

VII. The Eagle hath strong▪ and long Wings, which she easily spreads forth for the succor and help of her young.* 238.6

VIII. The Eagle bears and car∣ries her young upon her Wings, she spreads abroad her Wings,* 238.7 takes them, beareth them upon her Wings.

IX. The Eagle hides her Young in high and mighty Rocks, where her Nest is, even in the same ragged place of inaccessible Rocks.* 238.8

X. The Eagles Voice (Natura∣lists tell us) is so terrible, that when he is angry,* 238.9 he makes all living Creatures to be afraid. Dracones, audito etangore Aquilarum, fugerunt in speluncas: The Dragons, when they hear the angry Voice of the Eagles, flie into the Dens to hide themselves.

XI. The Eagles way in the Air cannot be known.* 238.10

XII. Historians say, the Eagle can look on the Sun in its brightest Splendor without being dazled. She tries her young Ones the same way, to see whether they be her true Off-spring; for if they cannot be∣hold the Sun but wink, or their Eyes water, they turn them out of their Nest, and disown them, as Degenerates or Bastards.

XIII. The Eagle trains up her Young to be like her self, and to mount up as she mounts.

XIV. The Eagle is very careful and tender of her Young.

* 238.11XV. Naturalists tell us, the Eagle gives her Young Ones of her own Blood, when she cannot get other Blood for them to drink.

XVI. The Eagle is very long-liv'd. The Greeks express her by a word signifying Longevity. And some give the Reason, not only from the excellent Temperament of her Body, but because she lives in such a pure Air, free from all evil Vapours, and noisom Smells.

Parallel.

I. JEsus Christ is the Prince of the Kings of the Earth, King of Kings,* 239.1 and Lord of Lords. As the Eagle among Birds, so Christ, both amongst Men and Angels, hath the preheminence.

II. The Lord Jesus Christ is called the Mighty God: I have laid help on one that is mighty.* 239.2 For Strength he is compared to a Lion. What is all human and na∣tural Power, to the Strength and Power of Jesus Christ!

III. The Lord Jesus, after his Resur∣rection, mounted up exceeding high, into the highest Heavens,* 239.3 far out of the sight of Man's natural Eye, where he cannot be reached by wicked Men or Devils.

IV. Jesus Christ hath a wonderful pier∣cing Eye, seeth not only from the highest Clouds, (whither the Eagle mounts) but from the highest Heaven; can look into the Secrets of every Man's Heart, even into the Hell of wicked Mens diabolical Counsels, and can throughly see their bloody Purposes and Contrivances; altho they dig never so deep, yet they can∣not hide themselves from his Omniscience, for he sees what they are doing.

V. The Lord Jesus is swift when he comes to fight against the Enemies of his Church, he is swift in the executing of his Judgments, swift to deliver and help his People. See Metaph. Sun, Hart, &c.

VI. Jesus Christ, the spiritual Eagle, fought with that great red Dragon the Devil,* 239.4 and hath bruised the head of the Dragon.

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 succor of his People; He shall arise with healing under his Wings.* 239.5

VIII. The Lord Jesus beareth and car∣rieth his faithful 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, O House of Jacob,* 239.6 and all the Remnant of the House of Israel, who are borne by me from the Belly, which were carried from the Womb: I will bear you, I will carry you, &c.

IX. The Lord Jesus hides his Children in the Secrets of the Almighty, that glo∣rious Rock of Ages:* 239.7 Their Place of Defence shall be a Munition of Rocks. David knew what he did, when he fled to God for Shelter: Ʋnder the Shadow of thy Wings will I make my Refuge,* 239.8 until these Calamities are overpast. See Refuge.

X. Jesus Christ when he utters his Voice in Anger, and rises up to the Prey, he will cause all the Inhabitants of the Earth to tremble; they will call to the Hills and Mountains to fall upon them,* 239.9 and to hide them from the Face of him that sitteth upon the Throne, and from the Wrath of the Lamb. Nay, the Time will come, when the old Dragon will be glad to flie 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, O ye Kings; be instructed, O ye Judges of the Earth: Kiss the Son, lest he be angry, and ye perish from the day,* 239.10 when his Wrath is kindled but a little. Blessed are all they that put their Trust in him.

XI. The way of Christ's Love, Wis∣dom, Providence,* 239.11 &c. cannot be known or found out to perfection.

XII. Jesus Christ hath a glorious and clear Sight, can behold with open Face the Glory of the excellent Majesty, and the highest Splendor and Beauty of that immortal and inaccessible Light, which no natural Eye can approach unto. And altho none of his People can see as he seeth, who is infinite in Knowledg; yet those that pretend to be his Off-spring,* 239.12 and are not like him in Grace, Heavenly-mindedness, and Holiness, nor endeavour after it, from that Excellency they behold in it, Christ will utterly disown them, as being none of his Seed or Off-spring.

XIII. The Lord Jesus teacheth all his People to be like himself,* 239.13 so far as they are able, and to mount up as with Eagles Wings, and to live on high.

XIV. So is the Lord Jesus of his People.* 239.14

XV. The Lord Jesus suffered himself to be wounded for us; his Hands and Feet, yea, his very Heart was pierced, that we might have his Blood to drink in believing: My Blood is Drink indeed.* 239.15

XVI. The Lord Jesus Christ is not on∣ly long-liv'd, but he lives for ever: He was from everlasting,* 239.16 and he will be to everlasting. He is the King eternal, the Father of Eternity; so the Hebrew.* 239.17

Simile.

THe Eagle hath many evil Qua∣lities: She is neither fair nor comely, hath no sweet Voice, nor is she good for Food; but she is quarrelsom, preying, devouring, solitary, envious to others, proud and lofty, the Plague and Tormentor 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 Geese, Hares, Lambs, &c. Gesner reports, that a certain Eagle's Nest was found, wherein were three hundred Ducks, one hundred and sixty Geese, 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 blinds him, and then soon conquers him. She carries Shell-Fishes on high, letting them fall upon the Rocks to break them, &c.

Disparity.

IN all these things there can be no greater Disparity imaginable; and upon this account wicked Men, or Tyrants, are compared to Eagles.

Inferences.

I. Flie to Christ, to bear you upon his Wings.

II. To hide you under the Wings of his gracious Protection: Ʋnder thy Wings, saith David, will I make my Refuge, till these Calamities are overpast, &c.* 241.1

Christ compared unto a Bundle of Myrrh.

Cant. 1.13.

A Bundle of Myrrh is my Beloved unto me.

THis Book expresses, under many different Metaphors and Similitudes, the Greatness of Christ's Love to his Church, and the Sincerity of the Chur∣ches Love to Christ. Sometimes you have Christ commending his Spouse, sometimes the Spouse speaking in the 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 an 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 bitter, but most fragrant, and of excellent use in Physick.

METAPHOR.

I. MYrrh has a perfuming qua∣lity; 'tis of a fragrant and odoriferous Nature; 'tis used for perfuming Garments, and other things, to make them cast a pleasant Smell:* 242.1 All thy Garments smell of Myrrh, Aloes, and Cassia. The Harlot says,* 242.2 She had perfumed her Bed with Myrrh, Aloes, and Cin∣namon.

II. Myrrh is a rare and rich Per∣fume, a fit Present for a King; hence the wise Men of the East honoured Christ with Myrrh at his Birth.* 242.3

III. Myrrh hath a preserving Quality; it keeps things from cor∣ruption, putrifying, and rotting. Hence the Friends of Christ brought Myrrh,* 242.4 Aloes, and other Spices, for the embalming of his Body after his Crucifixion.

IV. Myrrh hath a beautifying quality. The Virgins that prepared themselves for Ahasuerus, made use of Myrrh. 'Tis good to take away the Wrinkles from the Face, and to make the Skin smooth and shining.

V. Myrrh, that which is the right and true Arabia Myrrh, is not easily known by the Vulgar,* 242.5 as Pliny notes.

Many cannot make Judgment about it; some take the false Indian Myrrh, that grows upon a Thorny Plant, for the right Sort.

VI. Myrrh hath a healing quali∣ty: Physicians make use of it for the removing of several Distem∣pers.* 242.6 Pliny says, it dries up Rheums, clears the Voice, helps the ill Savour of the Breath, &c.

VII. Myrrh was the first and principal Ingredient of the ho∣ly anointing Oil, that was ap∣pointed to be made use of for the anointing of Aaron,* 242.7 the Tabernacle, and the Pertinents thereof.

'Tis called a Bundle, or (as Ainsworth reads it) a Bag of Myrrh:

1. To denote the Plenty or Ful∣ness of that odoriferous Gum.

2. A Bundle or Bag keeps things safe that are of worth: The Soul of my Lord shall be bound in the Bundle of Life,* 242.8 with Jehovah his God.

Parallel.

I. JEsus Christ hath a perfuming Virtue. See how the Church describes him for his Fragrancy:* 243.1 Who is this that cometh out of the Wilderness, like Pillars of Smoak, perfumed with Myrrh and Frankincense, with all the Powders of the Merchant? 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 dropp'd upon them.

II. Christ is the richest and purest Per∣fume 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,* 243.2 makes us, and all our Duties, as sweet Odours unto the Father.

III. 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 putrifying Nature, compa∣red to a Leprosy, and filthy Sores;* 243.3 now if Christ did not drop daily a little of his Myrrh, I mean, the Grace of his Spirit, into our Souls, how loathsom should we soon become?

IV. Jesus Christ makes every Believer beautiful; they have no Comeliness but what he has put upon them. 'Tis he that makes their Faces to shine,* 243.4 who takes away every Spot and Wrinkle, and pre∣sents them a perfect Beauty in the Father's sight, by imputing and imparting of Righteousness unto them through Faith.

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.* 243.5 He dries up all evil and offensive Rheums; makes Prayer, the Breath or Breathings of the Soul, savoury; clears the ••••oice, and helps our Infirmities, by which ••••eans we pray more elegantly and ferven••••y, in the Spirit; takes away all Impediments, so that our Prayers are heard and accepted by the Father.

VII. The Spirit of Christ,* 243.6 and Graces thereof, are compared to Oil: He is the Myrrh-Tree, from whence the Divine Oil flows, wherewith the Ministers and Saints of God are more or less anointed.

See Oil of Gladness.

1. In Christ is abundance of Divine Sweetness; not a Sprig or two, but a great Bundle; not two or three Grains, but a Bag filled with it, or a Bundle of heavenly Myrrh.

2. Whatever is good in Christ, is laid up safe. Believers may waste or lose much of the Grace of Christ in them; but none of that which is bound up in this sacred Bundle can be lost.

METAPHOR.

I. MYrrh has some Dregs in it, tho never so purely refined.

II. Other Myrrh may be bought for Money.

III. Other Myrrh will lose its Virtue, if kept over-long.

IV. The Myrrh-Tree doth not always drop;* 244.1 this Gum distills but at certain Seasons of the Year.

Disparity.

I. IN Christ is no Dregs, no Sin, no∣thing but what is invaluably precious.

II. All the Riches of both the Indies can't purchase one drain of this Divine Myrrh.

III. Christ's Virtue is ever the same.* 245.1

IV. Christ, the spiritual Myrrh-Tree, is always dropping.

Application.

1. CHrist is a precious Jesus, and saving Grace worth the prizing; 'tis like to sweet-smelling Myrrh.

2. What a Mercy is it to have our spiritual Senses so exercised, as to discern between things that differ?

3. What Eyes do they see with, that despise and slight Jesus Christ? This Bundle of Myrrh, this Rose of Sharon, this Lilly of the Vallies, is not so much regarded by the most of Men, as a Bundle of Thorns and Briars.

4. You that love a sweet Smell, here is a precious Perfume for your unsavoury Souls: Notwithstanding all your rare Gums, Odors, and fragrant Flowers, Spices, and choice Powders, you will smell ranck and unsavoury in the Nostrils of God, if you have not this Bundle of Myrrh to perfume your Souls and Services.

5. If Believers receive all their Graces and Sweetness from Christ,* 245.2 let them make grateful Acknowledgments thereof to Him.

Christ the Saints Wedding-Garment.

Mat. 22.11, 12.

And he said unto him, Friend, how camest thou hither, not having a Wedding-Garment? &c.

THIS Text, is part of the Parable of the Marriage; Mat. 22. And the Word Parable, is thus expounded by Jerome, Tom. 3. Epist. 51. ad Algasiam q. 6. p. 359. Parabola, hoe est, Similitudo quae ab eo vocatur, quod alteri, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hoc est, assimilatur, & quasi umbra praevia Veritatis est. A Parable, that is, a Similitude so called, because it is like another thing, and is as it were a previous shadow of Truth. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to compare or liken,* 245.3 it answers to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mashal. In the New Testament it signifies an Enigmatical, or Allegorical Comparison, &c. For further account, the Reader is referred to the Place where we treat of Parables.

The Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (the Wedding-Garment) is borrowed from a custom among the Ancients, where every Guest at that Solemnity, was arrayed in a Habit peculiar only to such Feasts, and such as wanted it were accounted Intruders, viz. such as without any Right thrust themselves in. Now in this Parable all Orthodox Expo∣sitors affirm, that by the King, ver. 2. we are to understand JEHOVAH; by his Son, the Messiah; by his 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 Gentiles, &c. by him that wanted the Wedding-Garment, Hypocrites, or such as have not put on Christ spiritually, (that is, are not clothed with 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 Imputed Righteousness, which is put on the Soul by Faith for Justification. For the further demonstration hereof, see the following Parallel.

METAPHOR.

I. THe use and necessity of Garments came in by the Fall, Adam in Innocency had no need of them.

II. Garments are to cover Na∣kedness, that Shame and Deformity may not appear to others; for this reason did our first Parents sew Fig-leaves together to cover them∣selves, and from hence God after∣wards made them Coats of Skins,* 246.1 &c.

III. Garments differ much in Worth and Excellency, we read in Scripture of filthy Garments, and likewise of glorious Apparel.

IV. Garments are for Orna∣ment, they set off natural Excel∣lency,

making Men and Women ap∣pear very lovely and amiable in the eyes of others.

V. Garments are of great Utility in respect of Defence, they secure us from many Hurts and Dangers, which naked ones are exposed to; they are Munimenta Corporis, they are as light Armor to the Body in the Winter, they save the Body from peircing Cold; in Summer they preserve and defend from parching Heat: every Blast would pinch us, were it not for our Garments, every Thorn would scratch us, every Blow would bruise us. Robinson.

VI. Garments are prepared and made fit for the Person that is to wear them, or otherwise they are not comely.

VII. When a Person puts on a Wedding-Garment, all other Gar∣ments are laid aside as invaluable, and unseemly for a Bride to have on.

VIII. A Wedding-Garment is u∣sually very rich, if provided for a Person of Honour, a Princess or some great Heiress.

IX. A rich and glorious Wed∣ding-Garment, is put on as a sign of Joy, and a good Day.

X. Those who were invited to a Marriage amongst the Jews, as Hi∣story tells us, if they had not on a Wedding-Garment, they were not entertained, nor suffered to be a∣mongst the Guests, but were (if ob∣served) turned out of the Wed∣ding-Chamber.

XI. The Bride that is gloriously cloathed, and adorned in her Mar∣riage-Robes, is delighted in, and re∣joyced over by the Bridegroom.

Parallel.

I. THe necessity of Christ and his Righteousness,* 247.1 came in by ori∣ginal Depravity.* 247.2 Man in Innocency had no need of a Saviour, was perfect and wanted nothing.* 247.3

II. Christ is the Souls 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.* 247.4 The Che∣rubims under the Law covered the Mercy-Seat, the Mercy-Seat covered the Ark where the two Tables of the Decalogue lay: 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 'tis said, God beheld no Iniquity in Jacob; he doth not see it to impute it, because it is hid under the covering Mercy-Seat, Jesus Christ.

III. All our Righteousness is as filthy Raggs; and in another place compared to a menstruous Cloth;* 247.5 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 Belie∣vers are cloathed with.

IV. Christ's Righteousness put on the Soul by Faith,* 247.6 is the most beautiful Or∣nament,

that ever Mortals were adorned with,* 247.7 this makes Men and Women amia∣ble and very comely in the Eyes of God,* 247.8 and Holy Angels.

V. The Lord Jesus, cloathing us with his Righteousness, defends us; 1. From Sin, Sin hath not Power and Dominion over us, it cannot bear sway nor hurt the Soul,* 247.9 because Christ hath condemned it in the Flesh. 'Tis a vanquish'd wound∣ed and crucified Enemy. 2. Christ de∣fends us from the smarting Pricks and Checks of Conscience, when for want of Light, a Believer is accused and condem∣ned, and is driven almost into despair. Christ's Righteousness is a glorious Gar∣ment to guard and keep off Conscience from mauling, breaking and bruising of him in pieces; through Christ Saints obtain Deliverance. Come to me all ye that labour, and are heavy laden, and I will give you rest to your Souls.* 247.10 — My Grace is sufficient for thee. 3. Christ defends us from the fiery Darts and cruel Assaults of Satan.

This roaring 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 dead them. Notwithstanding all the Malice and Rage of the Devil; he cannot destroy us, because we are cloathed with Christ's Righte∣ousness, and have the Lord Jesus to be a Cover for us. 4. Christ defends us from eternal Wrath. God is to all that are naked (to all that have not Christ on for Cloathing) a scorching and consuming Fire, the hottest Flames cannot touch the Body till they have burn'd the Garments; but Wrath cannot seize any more upon Christ, 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 burn the Man whilst the Screen is between him and the Flame. Jesus Christ is a Believer's Screen, which stands continually between him and the devouring Flame of God's Anger. Robinson.

VI. Christ's Righteousness prepared for Believers, is made fit for the Soul, it an∣swers to the Law and Justice of God, it every way suits, accommodating every Part, leaving none uncomely nor uncloa∣thed in the sight of God.

VII. When a Soul puts on Christ's Righteousness by Faith it lays aside its own Raggs,* 247.11 having no Confidence in the Flesh: if a Man is not stript of all Hopes, Trust, and Reliance, 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 necessi∣ty of that which is by Faith in order to their being accepted in the Eyes of the Bridegroom.

VIII. Christ's Righteousness is a very rich and glorious Robe, curiously wrought, the Person for whom it is provided, be∣ing nobly descended, born from above,* 247.12 and espoused to the Prince of Heaven and Earth. I cloathed thee with Embroidered Work, and covered thee with Silk; I decked thee with Gold, and thy Ra••••ment was of fine Linen. The Kings Daughters were among the Honourable Women. Psal. 45.9,—13. Ʋpon thy Right-hand did stand the Queen in Gold of Ophir.

IX. The Righteousness of Christ put on by Faith, signifies Joy,* 247.13 and a good Day; the Soul that is cloathed with this Robe of Righteousness, that Beautiful Garment of Salvation, hath infinite cause of Joy and Gladness; hence saith the Apo∣stle, — as sorrowful, yet always rejoycing. Rejoyce in the Lord always, and again, I say, rejoyce. Phil. 4.4.

X. Those that have not the Spiritual Wedding-Garment in the day when our Bridegroom comes, shall not be enter∣tained amongst Christ's Guests, but shall be put out of the Wedding-Chamber, and turned into Eternal Darkness. And when the King came in to see the Guests, he saw there a Man that had not on a Wedding-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 utter Darkness, there shall be weeping and wailing, and gnashing of Teeth. Mat. 22.11, 12, &c.

XI. That Soul that hath this Wedding-Garment on, that is cloathed and ador∣ned with Christ's Righteousness, that is justified and accepted by Faith; the Lord Jesus takes great delight in, As a Young-Man who marrieth a Virgin, &c. And as a Bridegroom rejoyceth over the Bride, so shall thy God rejoyce over thee. Isa. 62.5.

METAPHOR.

I. A Garment can cover but one at once, it can't cloath several Persons.

II. Every material Garment will not serve to cover every part of the Body: that which is proper for the Head, will not cover the Loins, and that which fits the Body will not fit the Feet; every part of the Body hath a distinct cloathing which is only proper for it self.

III. There is not one particular Garment that serveth for all uses for the Body; some Robes are good for Covering, but are not for Beau∣ty; other Garments serve for Ornament, but they do not serve for Defence; some Garments are good to wear in cold Winter-Weather,

but not good for the Heat in the midst of Summer. Persons of Ability have several Garments for several uses, because there is no one Garment good on all occasions.

IV. No one Garment will fit all Bodies; that which sits decently on one Sex, would be uncomly on a∣nother; that which will fit a Child will not fit a Man, that which is proper for a Prince will not be∣come nor suit a Subject.

V. Other Garments may be pierced, a Sword may be thrust through them, they may be spoiled, burnt or cut to pieces.

VI. All material Garments may be corrupted, Moths may eat them, they may be worn out by using and turn into Raggs, even the strongest Garments that ever were made.

VII. The best and richest Wed∣ding-Garment that ever was made, the Price thereof may soon be ac∣counted and easily reckon'd up.

VIII. Other Garments may be stained, catch Spots and Dirt, and many ways be defiled.

Disparity.

I. THis is a large Garment, the Robe of Christ's Righteousness can cover many, though they be at never so great a distance. Should I say, saith Bernard,* 249.1 That Christ's Righteousness will not serve for him and me; Non est pallium breve quod duos operire non potest. All the Elect of God tho they live in several Nations, tho they be a Multitude which no Man can number; yet they are cloathed, and sufficiently, with this one Garment. I saw a Wonder in Heaven, a Woman cloathed with the Sun.* 249.2 This Woman is the Church of God, this Sun is Jesus Christ,* 249.3 the Sun of Righteousness (as he is called.) All Believers are covered, cloathed and adorned with one and the same Garment, and every one hath it as an entire Garment to himself.

II. This Spiritual Garment fits every part, Christ is a Diadem, or Crown upon the Head, and Shooes for the Feet.* 249.4 Christ's Righteousness is a compleat suit of Ap∣parel from head to foot; the Soul that hath this Wedding-Garment on, is per∣fectly and compleatly cloathed.

III. This spiritual Garment is for all Uses, and all Seasons, 'tis both for Cove∣ring and Ornament; 'tis as proper and necessary in Winter as in Summer, and in Summer as in Winter; 'tis good for the Travellor, 'tis the Labourers Gar∣ment, 'tis the Souldiers Garment, 'tis good to fight in; it is the Princes Gar∣ment, yea, and the Subjects Garment,

it is the Christians Garment, it is very light and pleasant to walk in, and yet thick to defend from Stormy Weather. Christ suits all occasions, states and con∣ditions of the Soul or Souls that have an Interest in him. He is made of God unto us Wisdom, Righteousness, Sanctification and Redemption. 1 Cor. 1.30.

IV. This Spiritual Garment, the Righ∣teousness 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 Gar∣ment here that is for the Man, is for the Woman, for the Child as for the Fa∣ther. There is neither Barbarian, Scythian,* 249.5 Jew nor Gentile, Male nor Female, Bond nor Free, but ye are all one in Christ. The Righteousness of Christ is a fit Garment for the Souls of Men, there is no Soul too big, no Soul too little, none too small, none too great for Christ's Righteousness to array and cover.

V. But this Garment no Dirt nor Spear can pierce or enter into, no Devil can tear nor rend it, nor can all the powers of Hell, Sin or Darkness burn or destroy it.

VI. But this Spiritual Garment is du∣rable and lasting, the Moth cannot cor∣rupt nor consume it, it never grows old, nor can it be worn out, 'tis as fresh and as beautiful at the last as at the first put∣ting on.

VII. The worth and price of this Wedding-Garment can never be valued, 'tis worth Millions, yea thousands of Mil∣lions, the Riches of the whole World are nothing in comparison of it. What would a Christless Soul give, in the great Day for this Robe, viz. to be cloathed with Christ's Righteousness?

VIII. This Robe cannot be defiled, the Garment of Sanctification may take Spots; hence we read of some who had their Garments spotted with the Flesh; and of others, who had not defiled their Garments; but a Christians Wedding-Robe can sustain no Pollution; the Life of Christ was without Spot, his Righteousness pure and perfect, which Saints are cloathed with in respect of Justification: hence Christ calls his Love, his Dove, his undefiled One. Thou art all fair, my Love, and there is no Spot in thee. See Metaphor, Christ a Garment for Sanctification.

Inferences.

I. THis shews 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 amiable in the Bridegroom's sight; and all that have it not on, shall be shut out of the Wedding-Chamber.

II. It shews also the happy and blessed Condition of all sincere and godly Ones. See Garment of Sanctification.

Christ the Bright and Morning Star.

Rev. 22.16.

I am the Root, and Off-spring of David, and the Bright and Morning Star.

MOrning Star, in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Star of exceeding Brightness, Metaphorically signifies, the shining Light of the paths of the Just. Prov. 4.18. (where the Hebrew word is Lucifer, for the Morning Star) so Job 11.17. A fuller Knowledg of God by inward Illumination. 2 Pet. 1.19. The King of Assyria. Isa. 14.17. The glorious Light of Eternity. Rev. 2.28. (see Dan. 12.3. 1 Cor. 15.41, 42.) Lastly, Christ the Saviour of the World. Rev. 22.16. for which see Phil. Sacra. chap. 8. of an Anthropopathy, and the following Parallel.

METAPHOR.

I. THe Morning Star is a very so∣lid Light, without twinkling, corruscation or sparkling, as other Stars do.

II. The Bright and Morning Star is the Harbinger to the greatest of natural Joy (viz.) rising of the Sun, what doth the Earth desire more?

III. The Morning Star is a great Ornament to the Heavens: this is so visible, that it needs no Instan∣ces to prove it.

IV. The Morning Star is a very pleasant Object to all that have Eyes to behold it and love the Light.

V. The Morning Star is esteemed not a little useful to guide Mariners

when they have lost the light of their more common Guide, (viz.) the Pole Star.

VI. The Morning Star is by Astronomers accounted a Star of the first Magnitude.

VII. The Morning Star is obser∣ved to be a terror to Thieves and evil Men, when they see this Sun of the Morning appear they haste away to hide themselves, lest the light of the Day should overtake and discover them.

VIII. The Morning Star (as o∣ther Stars) is fixed in its Orb, where∣in it performs a constant Motion.

IX. The Morning Star gives most Light just before break of Day.

X. It is the Opinion of some, that the Morning Star doth send forth very blessed Influences upon those Bodies that are under its Dominion.

XI. The Morning Star doth chiefly govern pleasant and delight∣ful Plants.

XII. The Morning Star is ac∣counted the master Planet, for Moderation, said to cause gentle Storms in Winter, and moderate Heat in Summer.

XIII. The Morning Star is said to be the cause of Beauty.

XIV. The Morning Star doth most Service in Winter, because the greatest part of that Season is Night and Darkness.

XV. The Morning Star hath an honourable Name, it is called the Son of the Morning.

XVI. The morning Star is known to be the Evening Star as well as the Morning Star, and in both respects is useful to the World.

XVII. The Morning Star, tho it may be obscured by Mists, Fogs, Clouds, and dark Vapors; yet no∣thing can hinder its Course, but it constantly keeps its Motion and Cir∣cle in the Heavens, cannot be pre∣vailed against by any malignant Power whatsoever. Thieves and evil Men like not its Appearance, yet cannot obstruct its Motion in the Firmament, nor stop its Light from shining on the Earth.

XVIII. The Morning Star, as it hath those Properties and Excellen∣cies already exprest; so lastly, it ex∣ceeds all other Stars for Brightness and Glory.

Parallel.

I. THe Lord Jesus is a very solid Light, whose Glory is not like others who have their Intermissions; but he abides steady, his Glory and Bright-shining is always alike, his whole course of Life was as if it had been but one continued Act of Goodness; He is the same in the Morning, Noon and Night; Yesterday, to day and for ever. Heb. 13.8.

II. Jesus Christ he is the Harbinger of the great Joy to all Nations. How joy∣ful was that time, when the Day-spring from on high did first visit us? The People that sat in Darkness, saw great Light, and to those that dwell in the Vallies 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 Fore-runner or the Harbinger of that Dominion that the Just shall have in the Resurrection, the morning of the longed-for Day. The path of the Just is as a shining Light, that shineth more and more to the perfect day. Prov. 4.18. The upright shall have Dominion over them in the Morning. The Night is far spent,* 251.1 the Day is at hand. This (above all others) is the day that the Lord hath made (for good Men) therein to rejoyce and be glad. Psal. 118.24.

III. Jesus Christ is not only an Orna∣ment to the Christian Church and Pro∣fession, far beyond what Moses was to the Jews; but even to Heaven it self, and the Holy Angels, who did not a little rejoyce at his ascending into Heaven. God is gone up with a shout, the Lord with the sound of a Trumpet; sing Praises to our God, sing Praises. Psal. 47.5.

IV. Jesus Christ is a very pleasant Ob∣ject to Men that are spiritually inlight∣ned; therefore it is that they do ardently desire to be near him, and with him where he is. David, tho 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 pious Prayer; O when shall I come and appear before God! Psal. 42.2. Then shall I be satisfied when I awake with thy Likeness, &c. Psal. 17.15. I have a desire (saith Paul) to depart and to be with Christ, &c. Phil. 1.23. Those that look for him do also cry, Come Lord Jesus, come quickly.

V. Jesus Christ is highly esteemed by all that sail Heaven-wards, no steering

the right Course without him; He gives good Assurance to all that follow him, they should not abide in Darkness, but have the Light of Life. The Following of Christ Jesus is the most certain way to avoid the Rocks, the Sands, and the Hands of all spiritual and temporal Enemies.

VI. Jesus Christ is really the most ex∣cellent and chiefest Light that ever God set in the Church; Moses and the Pro∣phets, John Baptist, and the three Be∣loved 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 surpassed them in Splendor and Brightness.* 251.2

VII. Jesus Christ is a great Terror not only to wicked Men, but wicked Angels, to all that love Darkness more than Light, they hate him and fear him, they consulted against him, and more times than once attempted to pluck this Star out of the Firmament, that so they might walk in Darkness, carry on their black Designs and Deeds without discovery. Satan attempted his Destruction from the Pinacle of the Temple, sets a Squadron of the black Regiment to resolve upon his Death,* 251.3 knowing him to be the Fore-runner of the Day, which Thieves and Robbers cannot endure; Come, let us kill the Heir,* 251.4 &c. They hate the Light, come not to it, lest their Deeds should be reproved. They led him to the Brow of the Hill, that they might cast him down headlong. Luk. 4.29. The evil Angels thought he came too soon, Why art thou come to torment us before the time?* 251.5

VIII. Jesus Christ is constant in his Orb or Station, he is a Priest for ever, a Prophet to guide for ever, a King to govern for ever; he leaves not his Office as inconstant Men do, but makes good his Word as settled in Heaven. And lo I am with you always, to the end of the World. Mat. 28.20.* 251.6 I will never leave thee nor forsake thee; or leave thee to a forsaking.

IX. Jesus gave a great Light unto the World by the Ministry of John, by the Appearance of himself, and by the Mi∣nistry of the Apostles and their immediate Successors. But the greatest Light is reserved to the flying of the Angel through the midst of Heaven with the everlasting Gospel, before the great and notable Day come, wherein the whole Earth shall be lightned with his Glory, both Jews and Gentiles shall acknowledg 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. 60.1, 3. The Earth shall be filled with the Knowledg of the Glory of the Lord, as the Waters cover the Sea. Hab. 214.

X. Jesus doth send forth very blessed and sweet Influences upon the Bodies and Souls of Men that are under his gracious Rule and Dominion; it is he who sends down the Holy Ghost. If I go away, I will send you another Comforter, the Spirit of Truth, &c. Joh. 16.7, 8.

XI. Jesus Christ, tho all Power in Hea∣ven and Earth be given unto him, by whom Kings raign and Princes decree Judg∣ment

and Justice, Nobles rule, even all the Judges of the Earth, Who is King of Kings, and Lord of Lords; yet his chief Rule and Government is over the pleasant and de∣lightful Plants, the Saints who are on the Earth, the Excellent in whom is all his delight; 'tis they that hear his Word, obey his Voice, and do his Will, &c. The hundred forty and four Thousand are pleasant and delightful ones;* 251.7 (1.) The Father's Name is upon them; (2.) They are not defiled with Women; (3.) They follow the Lamb whithersoever he g••••eth. These are governed by the Lamb.

XII. Jesus Christ is the Master of all Moderation both for soft Words and gentle Instructions, who by good Do∣ctrine did so eminently qualify his Fol∣lowers, that he fitted them for every Sea∣son, when cast down, he comforted them with good Words and Promises: Let not your hearts be troubled; ye believe in God, believe also in me. If I go away, I will come again and receive you to my self, that where I am, you may be also. Joh. 14.1, 3. When hot and fiery, he cools and abates Choler. You know not what Spirit you are of. The Son of Man came not to destroy Men's Lives,* 251.8 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 Souls.

XIII. Jesus Christ is really the cause of all Beauty to the true Church, and to all the Members thereof. 1. In respect of Imputed Righteousness, by which they are justified. 2. In respect of Grace and Vertue, by which they are adorned. 3. In respect of Good Life and Conversation, which arises from his Spirit, Doctrine, and good Example.* 251.9 By him all that believe are justified — But the fruits of the Spirit are Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. Gal. 5.22. You are compleat in him, who is the Head of all Principalities and Powers.

XIV. Jesus Christ doth greatest kind∣ness in the Winter, or dark time of the Church; then it is he maketh Intercessi∣on, manifesteth Care, and sends Relief and Succour to the Saints, performs all the parts of a merciful High-Priest and Mediator: but when the Winter is past, the dark∣ness gone, and the night quite spent, then 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. 15.24.

XV. Jesus Christ hath a very honoura∣ble Name, Jesus which is Saviour,* 251.10 Christ which is Anointed; The Son of God, the only begotten, well beloved; the Emanuel, God with us; and he hath a Name above every Name. Thou shalt call his Name Jesus, for he shall save his People from their Sins. The Rulers set themselves against the Lord and his Anointed. And we believe thou art Christ the Son of the Living God. God is gone up with a shout. This is the true God, and Eternal Life; Lord of all, Lord of Glory, Prince of Life, Prince of Peace, Prince of the Kings of the Earth. The day-Star from on high, that bringeth Life and Immortality to light, by the Gospel. He hath by Inheritance obtained a more excellent Name than the Angels.

XVI. Jesus Christ is Omega as well as Alpha, the Finisher as well the as Au∣thor or Beginner of our Faith; the Re••••e∣gard, as well as the Captain of our Salva∣tion; gives the latter, as well as the 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 when he comes to judg, as well as he began it when he came to save. He ushers in the dismal 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 to the year of Jubile and Deliverance; He sends down to Hell and Darkness, as well as as sends up to Heaven and Glory. I am Alpha and Omega, the Beginning and the End.* 251.11 Looking unto Jesus the Author and Finisher of our Faith.

XVII. Jesus Christ, and the Light of the Gospel, altho sometimes obscured by the means of misty foggy Clouds, Powers of Darkness, Ignorance, Unbelief and Heresy; yet nothing can hinder his Course, but he constantly keeps his glo∣rious Circle in his Dispensation, and keeps a continual Motion in a way of Divine Providence, until the time of his Kingdom and Patience is over.* 251.12 He that hath pro∣mised to come, will come, and will not tarry. The Lord whom you seek,* 251.13 will suddenly come to his Temple. Behold, I come quickly, and my Reward is with me. He cannot be prevailed against by any malignant Powers of Earth or Hell. Herod, Pontius Pilate, the High-Priest, the whole body of the Jews, the Romans, Mahomatans; and Papists that hate him and his glorious Appearance, cannot obstruct his Motion and Operation in the Church or World, nor in any-wise extinguish his Light from its glorious Splendor. Hereafter shall you see the Son of Man coming in the Clouds of Heaven with Power and ••••reat Glory. 'Tis hard for thee to kick against the Pricks. The Disciples waxed bold and multiplied.* 251.14 The Blood of the Martyrs was the Seed of the Church. O Galilean! thou ••••a•••• over∣come me, saith wicked Julian. On this Rock will I build my Church,* 251.15 and the Gates of Hell shall not prevail against it. The Administration of Christ is like the Path of the Just, that sh••••neth more and more to the perfect day. Of his Kingdom there shall be no end,* 251.16 upon the Throne of David, to order and establish it with Judgment and with Justice from hence∣forth, even for ever.

XVIII. Jesus Christ in all that hath been or can be said, exceeds in Brightness and Glory; for (as hath been manifested) he is the Brightness of his Father's Glory, in which respect he exceeds Angels and Men, for tho he was the Off-spring of Da∣vid, yet he is the Bright and Morning Star.* 251.17

METAPHOR.

I. The Morning Star did not make it self, nor other Stars.

II. The Sun, and Morning-Star, are two things; for the Morning-Star is much inferiour to the Sun in light and glory.

III. The Morning-Star gives but external light to the corporal sense.

IV. The Morning Star gives light only in the night, but loseth its glo∣ry when the Sun ariseth.

V. The Morning Star gives Light only to the visible World.

VI. The Morning Star shall fall from Heaven, or be dissolved at the general Conflagration of the World; the Heavens and the Earth that now is are reserved, &c.

Disparity.

I. JEsus Christ the Bright and morning Star, made the Orbs wherein the Stars are fixed, with the Sun, Moon and all the World besides. And thou Lord, in the beginning didst lay the Foundations of the Earth, and the Heavens are the Work of thy Hands.* 253.1

II. Jesus Christ thought it no Robbery to be equal with God.* 253.2 And he is not only the bright and Morning-Star, but also the Sun of Righteousness, (see Sun.) the brightness of his Father's Glory, and the express Image of his Person,* 253.3 and he upholds all things by the Word of his Power.

III. Jesus Christ gives internal light, which illuminates the Minds and Souls of all Believers. This is the true Light, who is not only the Light of the World, but delivereth also all those that truly follow him out of darkness, and bestoweth on them the Light of Life.* 253.4

IV. Jesus Christ giveth light continu∣ally, and can never lose his Glory, be∣cause a greater Light than he cannot a∣rise; The night and the day are alike to him. The Light shined in Darkness, and the Darkness comprehended it not.* 253.5 He is the Lord that is an everlasting Light.

V. Jesus Christ gives Light to the visi∣ble and celestial too, to this World, and to the World to come, or heavenly Jerusa∣lem, which City hath no need of Sun or Moon to shine in it, but the Lord God and the Lamb is the Light thereof. Ye are come to Mount Zion, to God the Judg of all,* 253.6 and to Jesus the Mediator.

VI. Jesus shall never fall from Heaven, nor be dissolved, but abide and continue when the Heavens shall be no more. And thou Lord,* 253.7 hast laid the Foundations of the Earth, and the Heavens are the Work of thine own Hands: they shall wax old as doth a Garment; and as a Vesture shalt thou shalt fold them up, and they shall be changed;* 253.8 but thou art the same, and thy Years fail not; Jesus Christ the same, yesterday, to day,* 253.9 and for ever.

Inferences.

I. 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 di∣rect them how to steer their Course in the darkest time, so as to miss all dangerous Rocks and Sands, and to arrive in safety at the desired and longed-for Haven.

II. How safe are they that do always steer their Course by his Light, and follow his Conduct? they shall not be at a loss in their Journeys or Voiages, nor suffer Shipwrak by Rocks, Sands or Storms, but shall have the Light of Life,* 253.10 shall never perish. Believe in the Lord Jesus, and thou shalt be saved.

III. This may shew also the certainty of their perishing in the Dark and in the Deep, that continue their Course to the end of their Voiage without the Light and Guidance of this Bright and Morning Star. This is the Condemnation, that Light is come into the World, and Men love Darkness rather than Light,* 253.11 because their Deeds are evil.

VI. Hence all true Christians (that have experimentally enjoyed Inlightnings, Refreshings, and Conduct by Jesus Christ, as the Bright and Morning Star) may be stirred up and perswaded yet more and more to look unto Jesus, who is not only the Author and Finisher of their Faith, but causeth his Glorious Light to shine upon their Path; by reason whereof, the nearer they approach to the end of their joyful Journey or Race, the more and more will the Light shine unto the perfect day.* 253.12 Take you heed therefore to that more sure word of Prophecy, as unto a Light that shineth in a dark place, until the Day dawn, and the Day-Star arise in your Hearts.* 253.13

V. Lastly, If Christ be the Bright and Morning Star; then let us look and wait for the Day, which he is the fore-runner of; seeing the Morning Star hath appear∣ed and is up, be sure the Day is at hand, and a glorious Day it will be to them who are ready and prepared for it.

The Coming of Christ compared to the Coming of a Thief in the Night.

1 Thess. 5.2.

But you your selves know perfectly, that the Day of the Lord so cometh, as a Thief in the Night.

THere are various Opinions concerning the Day of the Lord, or the Coming of Christ, spoken of, Mat. 24. Luke 21. 2 Pet. 3.9, 10. and in this Text. But if the Scope of the Text be but carefully considered, it will clearly appear, that the Coming of Christ here spoken of, is his Coming at the last Day to Judgment, when the Dead shall be raised. Read the latter part of the fourth Chapter, &c.

Why the Day of the Lord is compared to the Coming of a Thief in the Night, will appear by the following Parallel.

Simile.

I. THe coming of a Thief in the Night, is with a design to circumvent an unwatchful House, and to take his Prey.

II. A Thief comes provided for his purpose, with a resolution to fight, and Instruments to make way to his Design, Keys to unlock Doors, Bars to break them open, or the like.

III. A Thief comes at a Time when all is still, and People are least thoughtful of Danger, but are careless, at ease, even asleep upon their Beds, thinking themselves se∣cure, till they are invaded, and their Goods taken away.

IV. The coming of a Thief into a House puts the careless Family into a great Fright, when they see them∣selves surprized, and cannot tell how to help it.

V. The approach of a Thief in the Night, makes the poor amazed Family to forget all their former

Pleasures and Enjoyments, and ex∣pect no more than their Lives for a Prey, and glad would they be of them too.

VI. At the coming of a Thief in the Night, Execution is oftentimes done, to the Ruin of the People where he comes.

Parallel.

I. THe Coming of Christ, or Day of the Lord, will be with design to circumvent the careless Professors, who sleep in a sinful secure State, as if there was no God to fear, no 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 Prey, to cut them asunder, and appoint them their Portion with Ʋnbe∣lievers and Reprobates.

II. Even so will the Lord Jesus Christ, at his second coming, be provi∣ded for his purpose, with Fire and Sword to accomplish his Design, which 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,* 255.1 &c.

III. The Day of the Lord will come, when all is still, 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 Judg himself come upon them:* 255.2 But as the Days of Noah were, so shall the coming of the Son of Man be.

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 surprized, but know no way of Escape: Men startled, Women quaking, Beasts crying, but none to help them. Then they will say to the Rocks and Moun∣tains, Fall on us, and hide us from the Face of him that sitteth on the Throne,* 255.3 and from the Wrath of the Lamb; for the great Day of his Wrath is come, and who shall be able to stand?

V. The coming of the Day of the Lord will make the World much amazed, and forget all their former Pleaurses and En∣joyments, as if they had never been, and

would gladly accept of their Lives for a Prey, or to be extinguish'd, or cease to be; but alas! 'tis in vain, nothing but Hell and eternal Burnings remain for them, where they shall be always dying, yet never dead.

VI. By the coming of the Day of the Lord, there will be such Execution done, as will be to the utter Ruin and Un-doing of wicked Men, who shall be stripp'd of all they have formerly set their Hearts upon, and would now give the whole World, were it in their possession, for so much Grace as would help them to Heaven,* 255.4 and save them from the dreadful Judgment.

Simile.

I. A Thief comes with a wicked Intent, to gratify his wic∣ked Will unrighteously.

II. A Thief's coming may be pre∣vented.

III. The coming of a Thief is but to a few, and the Dammage he does is but to a few Families.

Disparity.

I. THe Lord cometh with a good in∣tent, to fulfill his Father's Will, to save his People from all their Trou∣bles, and to render Justice to God's Enemies.

II. But the coming of the Day of the Lord cannot be prevented:* 257.1 The Day of the Lord will come, in which, &c.

III. The coming of the Day of the Lord, and the dismal Effects of it, will be to all the Wicked: The Lord cometh with Ten Thousand of his Saints,* 257.2 to execute Judgment upon all, and to convince all that are ungodly, &c.

Inferences.

1. REproof, 2. Caution, 3. Exhortation.

1. Reproof to ungodly Men; that there should be such a Day to come, and notice given of such a thing, and they so heedless and careless about it.

2. Caution to the Godly, to take heed, and carefully mind the Counsel of Christ,* 257.3 and Warnings of his Servants, unto such a due Watchfulness, as may prevent the Danger of being found sleeping, and so the Day come upon them at unawares.

3. Exhortation to all, both good and bad, to make ready; for only they that shall be found ready will go in with him into the Marriage-Chamber;* 257.4 the Door will be shut against all others, whether Professors or Prophane: Be ye therefore ready, for at an Hour you think not of the Son of Man cometh.

Christ the Judg of All.

Acts 10.42.

And be commanded us to preach unto the People, and to testify, that it was He which was ordained of God, to be the Judg of Quick and Dead.

THe Term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Judg, is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to judg, which word has various Significations.* 257.5 And tho the word [Judg] is not brought here as a Metaphor, Christ being really and properly a Judg; yet it being a Phrase alluding to earthly Judges, we shall (for Edification sake) run the Parallel, wherein are amply set forth the Qualifications and Properties, as well as the Autho∣rity of a temporal Judg, with the correspondent Analogy and Disparity, when ap∣plied to Christ, the Judg of (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the Living and the Dead.

METAPHOR.

I. A Judg necessarily supposes a People under a Law to be judged by; for there can be no Action where there is no Object, nor any Exercise of Power, or Judicial Proceeding, without a Subject.

II. A Judg is, or ought to be a Person fit for the Place and Office whereto he is called.

1. A Judg ought to be a Man of great Wisdom and Prudence.

2. A Judg is a Man of Know∣ledg; 'tis necessary that he should be well acquainted with all the Laws of his Sovereign.

3. A Judg is, or ought to be, a Man of Goodness, not subject to Anger, Malice, or Revenge; and it is very requisite it should be so, otherwise great Dammage might ensue, upon the ill disposition of the Judg.

4. A Judg is, or ought to be, a Man of Justice and Impartiality, that will not respect Persons in Judgment, take Bribes, or know the Faces of any, tho never so great among Men. Aaron was not to know his Father nor Mother in Judgment.

5. A good and upright Judg is a Man of Courage and Boldness, will not say to the Wicked, Thou art righteous; nor excuse the Faults of great Men through fear.

III. The Place and Work of a Judg is grounded upon good Rea∣son: 1. The Honour of the Sove∣reign. 2. The Reasonableness of Sovereignty or Authority. 3. The

Justness of the Laws. 4. In respect of the Subject.

IV. A Judg is appointed to his Place and Office; he acts not of himself, but by Commission.

V. A Judg hath his set Time or Days limited, wherein to keep a general Sessions, or hold a solemn Assize, for the Honour of his Sove∣reign Lord the King.

VI. A Judg, when he hath recei∣ved his Commission, and the set Day is come, hath power to summon all Parties concerned, and order all Offenders to appear before him in Judgment.

VII. A Judg, after this great Ap∣pearance upon his Summons, en∣ters upon his Work, which con∣sists chiefly in three great Points:

• 1. To open the Law.
• 2. To examine Witnesses.
• 3. To arraign the Offenders.

VIII. A Judg charges Matter of Fact in Judgment, and proceeds to clear Proof and Evidence, by a

sufficient Number of proper Wit∣nesses touching the same.

IX. A Judg, by this Order and Method of Proceeding, keeps up the Honour of the Law, which he makes his Rule in all his Acts of Judgment.

X. A Judg is very terrible upon the Seat of Judgment, in three respects: 1. He is cloathed with Majesty. 2. He hath very great Attendants; as the Sheriffs, Justices of the Peace, and the Gentry of the County about him. 3. He passeth a solemn and fatal Sentence upon guilty Criminals.

XI. A Judg hath the Command of Officers to see Sentence executed and pronounced, as Sheriffs, depu∣ty Sheriffs, with Keepers of Prisons, and the like.

Parallel.

I. CHrist being called a Judg, doth clearly hold forth, that there are a People to be judged by him;* 259.1 Before him shall be gathered all Nations. We must all appear before the Judgment-Seat of Christ. I saw the Dead, both small and great, stand before God.

II. Jesus Christ infinitely excells all o∣ther Judges in respect of Fitness to this Office, or Excellency of Qualifications, as will appear by what follows.

1. Christ is wise, not only far beyond David and Solomon, but all the Angels in Heaven; the Learned amongst the Jews admired his Wisdom: He is called (as hath been often hinted) the Wisdom of God.* 259.2

2. Jesus Christ fully knows all Divine Laws, as well that which is written in the Heart of Man, as that which was written in Tables of Stone; and then as to the Law of the Gospel, that is called the Law of Christ,* 259.3 because he gave forth all the Precepts contained there••••••

2. The Lord Jesus Christ is full of Good∣ness, full Proofs of which he gave before his advancement to his Dignity. He is not forward to accuse, is free from Anger, not subject to take advantage by the Weak∣ness of an Offender, but ready to pity and forgive, if the Circumstances of the Cause will bear it: An Instance of which we have in what Christ said to the Woman taken in Adultery: He that is without Sin, let him cast the first Stone, &c.* 259.4

4. The Lord Christ is a Man of Justice, that will not be flattered with fair Words. His Impartiality appeared in the days of his Flesh. He told Nicodemus, a great Ru∣ler, that he must be born again;* 259.5 called Herod the King a Fox. He told the Rulers of the Jews,* 259.6 that they should hereafter see the Son of Man sitting at the right hand of Power and Glory; that is, as a Judg, to arraign them for their Injustice, Cruelty, &c

5. The Lord Jesus, tho he be a Lamb for Meekness, and a Dove for Innocency, yet he is a Lion for Bold••••ess and Cou∣rage, and in his time will shew himself so to be to all the Ungodly of the Earth, whether Kings, Captains, or mighty Men: They shall cry to the Rocks to fall upon them, and Mountains to cover them, to hide them from the Face of him that sits upon the Throne,* 259.7 and from the Wrath of the Lamb.

III. The Work assigned to the Lord Jesus, as a Judg, is grounded upon the highest Reason: 1. The Authority of God the Father, who hath committed all Judgment into the hands of the Son. 2. The Reasonableness of his Authority:

He gave to all their Being, and therefore may challenge a Right more than earthly Sovereigns, to sit as Judg over them. 3. The Equity of his Laws, which are holy, just, and good; there is nothing amiss,* 259.8 no fault can be found in them. 4. In respect of his Subjects: God is not unrighteous, to forget their Work of Faith, and Labour of Love, &c. of the Godly: And 'tis a righteous thing with him to recompense the Ungodly according to their Deeds: He shall render unto every Man, according as their Works shall be.* 259.9

IV. The Lord Jesus Christ is appointed to take the Place and Office of a Judg; He acts not of himself, but by Commissi∣on from the great and mighty Potentate of the whole Universe. God judgeth no Man,* 259.10 but hath committed all Judgment to the Son. 'Tis he that is ordained of God to be the Judg of the Quick and Dead. He hath appointed a Day, in which he will judg the World in Righteousness,* 259.11 by that Man whom he hath ordained. It is appointed unto Men once to die, and after Death the Judgment, to which end Christ shall appear the second time.

V. In like manner is there a set Time, a certain Day limited, for the Lord Jesus, the great Judg, to keep a general Sessions, and hold a solemn Assize, for the Honour of the eternal God, called the Day of Judgment. It shall be more tolerable for Sodom and Gomorrah in the Day of Judg∣ment, than for that City.* 259.12

VI. The Lord Jesus, as Supreme Judg, by virtue of his Authority and Commissi∣on, when the set Time is come, will summon the whole World, even all Of∣fenders, to appear before his Judgment-Seat: The Time is coming, when all that are in their Graves shall hear his Voice,* 259.13 and come forth. The Trumpet shall sound, and the Dead shall be raised incorruptible.* 259.14 There shall be a Resurrection from the Dead, both of the Just and Ʋnjust. The Lord shall descend from Heaven, with a Shout, with the Voice of the Archangel, and the Trump of God, and the Dead in Christ shall rise first. We must all appear before the Judgment-Seat of Christ, &c.

VII. The Lord Christ, immediatly after Summons, upon this great Appearance before his dread Tribunal, enters upon his last and great Work. First, to open the three great Law-Books,* 259.15 that Men have lived under, viz. 1. The Law of Nature, 2. The Law of Moses, 3. The Gospel-Law. The Judg being set, the Books are opened; next in Order the Witnesses appear, and first those that gave the Laws; and they are of three sorts: 1. God, that wrote the Law of Nature after an invisible manner on the Hearts of Men: I will come near you to Judgment, and be a swift Witness against you, saith the Lord. 2. Moses, that delivered the Law to Israel: There is one that accuses you,* 259.16 even Moses, in whom you trust. 3. The Apostles, that published the Gospel-Law, not to Jews only, but to the Gentile World: These will appear not only to judg the twelve Tribes of Israel, but the Gentiles, whose Persons and Works also must be tried by Christ, as well as the Jews: He shall judg the Secrets of all Men.* 259.17

VIII. Jesus Christ will judg the World, viz. all Men, both Jews and Gentiles, according to their Works: God shall bring every Work into Judgment,* 259.18 with every secret

thing, whether it be good, or whether it be evil. The Necessity of which appears in these four Cases: 1. The Scripture will not else be fulfilled, and made good, which doth fully assert the bringing to Light the hidden things of Darkness, and making manifest the Counsels of the Heart. 2. The Ungodly will not otherwise be convinced of all their ungodly Deeds,* 259.19 and all their hard Speeches, which ungodly Sinners have spoken against the Lord. 3. The Judgment will not otherwise appear just, upon which the Glory of the Judg doth so much depend: 'Tis for his Glory, to overcome when he judgeth.

And unless Matter of Fact be charged, due Proportions will not be weighed out and awarded according to Desert, with clearness and satisfaction, either in a way of Mercy or just Severity, to all Spectators. Therefore the Gentiles shall be charged with Matter of Fact against the Law of Nature: Wh••••remongers and Adulterers God will judg.* 259.20 The Jews shall be charged for rejecting Moses, and killing the Prophets. The Jews and Gentiles jointly, that they have neglected Faith and Charity,* 259.21 under the Vouch∣safement of the Gospel: He shall judg the Secrets of Men by Christ Jesus, according to my Gospel.

The fore-mentioned Witnesses are sufficient to prove Matter of Fact, both in point of Number and Capacity. The first and chief Witness will be God himself, who knew all things, and there can be nothing hid from him. The second Witness will be Conscience, which was and is with Men in all Places and Actions, which Man could never leave at home, nor shun his Company, when he went out, or when he came in.* 259.22 He is with him in his most secret Retirements, and has often told him, that there was one above (even God) that seeth all things.

Besides these two Witnesses that are of such mighty Credit, there may be three more added, namely, 1. The good Angels, which are much busied in this World to watch Men, and inspect their Ways. 2. The evil Angels, who are never out of Mens Company, and have voluntarily of their own accord been Accusers of the Brethren, who will give Testimony at the Bar of Christ against their own Proselites, if God calls for it. 3. The ordinary Companions of Transgressors, with whom Counsel was held about evil Projects, Designs, and Actions of Murder, Theft, Drunkenness, and Adultery, whose Tongues shall (no doubt) be as ready to accuse their Com∣rades, as to confess their own Faults, concerning whom we are inform'd, that not only every Knee shall bow, but every Tongue shall confess, &c.

IX. Jesus Christ will magnify the Law, and make it honourable, in that the Word or Law spoken by Angels, by Mo∣ses, by Himself, and his holy Apostles, shall be the Rule of Judgment at the last Day.

X. Jesus Christ, the high and great Judg of Heaven and Earth, at the end of the World, on his Judgment-Seat, will be very terrible in three respects. 1. He is set forth as being cloathed with Majesty, as Judges are with their Scarlet-Robes: Red in his Apparel, cloathed with a Garment down to his Foot,* 259.23 girt about the Paps with a Golden Girdle; his Hair like Wooll, as white as Snow; his Eyes like a Flame of Fire, and his Feet like fine Brass, as if it burned in a Furnace; his Countenance as the Sun shining in its Strength; and his Voice like the Roaring of a Lion, the Noise of Thunder, or the Sound of many Waters. 2. He will have great Attendance, even all the Angels in Heaven:* 259.24 When the Son of Man shall come, and all the holy Angels with him, he shall sit upon the Throne of his Glory. All the Saints that ever were in the World since the beginning thereof, shall sit upon the Throne with him: The Lord my God shall come, and all the Saints with him.* 259.25 Know you not that the Saints shall judg the World? 3. He will pass a most solemn and fatal Sentence upon the Ungodly: They shall not stand in this Judgment,* 259.26 nor Sinners in the Congregation of the Righteous. The Sentence will be, Depart from me,

ye workers of Iniquity, I know you not. Go ye cursed into everlasting Fire,* 259.27 prepared for the Devil and his Angels. Which with the Consequences of it, and Reasons assigned, you have at large Mat. 25. O the sad Shreeks, the hideous Noises, the woful and la∣mentable Out-crys, from high and low, that will attend this solemn Sentence! which no Tongue of Man is able to express.

XI. So Jesus Christ the Universal and Supream Judg, hath the full Com∣mand of all the good and elect Angels, who attend the Court at the great Assizes, to see that no Resistance nor Escape be made, but that Sentence be fully execu∣ted upon all the treasonable, black, rebellious and condemned Crew; Take and bind them hand and foot, and it follows, These shall go away into everlasting Punishment.* 259.28

Inferences.

IF there be a Judge, a Time, a Place, and work of Judgment, we do infer these three things.

I. What great need Unbelievers, Rebels, Traitors, and all Offenders have of Par∣don, there being nothing else will stand them in stead when they appear before the great Judge, where there will be no pleading, not guilty, because of full Evidence as to matter of Fact; no pleading Ignorance, because a known and establish'd Law is broke; No benefit of Petitions, because the King is gone off the Mercy-Seat. No relying upon the wrong Verdict of Corrupt Jurors, because no such Persons will be found there to afford help. Nothing avails with the Judge in this Judgment-Day, but a white Stone, a Wedding-Garment, the spotless Righteousness of Jesus Christ:* 259.29 all who want this Robe will in that day be speechless.

II. How sad will it fare with all those that go out of this World without Faith in the Son of God, without the Pardon of their Sins! Wo unto such in that day that ever they were born. Look to it all you Unbelievers, Swearers, Whoremongers Per∣secutors, Liars, Sabbath-breakers, lovers of Pleasures more than lovers of God, Co∣vetous Persons, Proud Persons, Thieves, Drunkards, and Backsliders,* 259.30 what will you do in that day? as sure as God liveth you will be all condemned (unless you repent and believe in Christ) to the Lake that burneth with Fire and Brimstone.* 259.31 What will you do in this day of Visitation? who shall plead for you, now you have lost the prevailing Advocate? Where will Sinners and ungodly Ones appear?* 259.32 how will you be able to look the Judg in the Face? How can you escape this Judgment, that have neglected so great Salvation? How can you escape the Damnation of Hell, that have no Christ,* 259.33 no Faith, no Pardon?

III. But thrice happy are they who appear before this great and mighty, this high and terrible Judg, with a white Stone, with a Wedding Robe, with a Pardon under Hand and Seal.

1. The Law is silent, being fully answered.

2. The Judg smiles, and takes Knowledg of them as the Favorites of Heaven, Well done, good and faithful Servant, &c. Come ye blessed of my Father,* 259.34 enter into the Joy of your Lord. — Inherit the Kingdom prepared for you, &c.

3. The Witnesses are freed from Trouble, and excused from giving Testimony against them, because Guilt was owned, the Fact was confessed, a self Judgment passed, and the King's Pardon obtained, through the Redemption that is in Christ's Blood.* 259.35 Now if God be for us, who can be against us? If God justifies, who shall condemn? who shall lay any thing to the charge of God's Elect? Who shall condemn if Christ hath died, shed his Blood, and sent his Spirit to seal that Pardon; God the chief Witness is pleased, Conscience is purged, Peace being there, his Power to accuse is gone, the inward Thoughts are for excusing altogether. What remains now but Liberty pro∣claimed? There is no Condemnation to them which are in Christ Jesus, who walk not after the Flesh, but after the Spirit. Rom. 8.1. And the Joyous Jubilee sounded forth; Lo, this is our God, we have waited for him, the Lord is our Lawgiver, our Judg, our King; He is come to save us, we will be glad and rejoyce in his Salvation. He is come to be glorified in his Saints, and admired in all them that believe; Sing Praises to our God, sing Praises to our King, sing Praises to our Judg, sing Praises. Glory be to God, and to the Lamb, to the King and to the Judg for ever and for ever, World without end, Amen.

Christ compared to the Brazen Serpent.

Joh. 3.14, 15.

As Moses lifted up the Serpent in the Wilderness; even so must the Son of Man be lifted up: that whosoever believeth in him should not perish, but have Everlasting Life.

Type.

THe People were stung with fie∣ry Serpents, and thereby mor∣tally wounded.

II. Neither Moses, nor the Law, could cure the People that were stung with those fiery Serpents, but the Brazen Serpent.

III. 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 Or∣dinance of healing.

V. A Serpent wounded, and a Serpent healed. The first that woun∣ded had Poison in him; but the second, tho called a Serpent, it was without Poison or Sting: it had the Similitude of a Serpent, but had no Venom.

VI. The Brazen Serpent was not forged by Man's Hand or Hammer, but in a Mould in the Fire.

VII. It was made of Brass and not of Gold; which Metal besides that it is of a fiery Colour, and so might resemble the colour of the Serpent, it's also strong and durable. Is my Strength (saith Job) the Strength of Stones, or, is my Flesh of Brass?

VIII. They that looked up unto the Brazen Serpent tho never so greivously wounded or stung, yet were healed and saved from Death.

IX. They who looked upon their Sores to and grievous Wounds, and not the sign that was erected by God's Appointment, died, notwith∣standing the Serpent of Brass.

X. If they sought to Chirurge∣ans or Physicians, or used any Salves or Medicines of their own, or others, yet they perished.

XI. The Brazen-Serpent was an unlikely thing or way to Human Reason, to heal such deadly Wounds.

XII. He that had a weak Eye or Eyes, and yet look'd up to the Brazen-Serpent, was cured.

XIII. It was a wonderful means of Cure, and undeservedly appoin∣ted by God, of his meer Pity, a∣gainst the Merit of those Murmu∣rers.

Parallel.

SInners are stung with Sin,* 261.1 that is like the sting of a Serpent; The poison of Asps is under their tongue. Sin wounds the Soul; My Wounds stink, and are corrupt.

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.

III. So Christ was lifted up upon the Cross,* 261.2 and is lifted up in the Ministry of the Word, and the Ordinances of the Gospel, and thereby in the hearts of Believers.

IV. So after Mankind sinned, and was brought under Death, Christ came by the appointment of God to dy and be crucified, or lifted up upon the Cross, to heal and recover us of our Wounds.

V. So (saith Mr. Guild) as the first Adam lost Mankind,* 261.3 the second Adam redeemed Mankind. The first had Sin and venomous Poison in him by means of his harkening to the old Serpent;* 261.4 the second, tho called a Sinner, and made to bear our Sins,* 261.5 and had the Similitude of of a sinful Man, but yet without Sin.

VI. So Christ was not begotten by Man,* 261.6 but conceived by the Holy Ghost in the Womb of the Virgin.

VII. So was Christ sent not with out∣ward Glory or worldly pompous Shew, but mean and humble in outward Appea∣rance; Brass being strong, &c. in this respect, it might figure out the Strength of Christ,* 261.7 who is able by the power of the Godhead to endure and overcome all his Tribulations.

VIII. So they who look up to Christ by a true Faith, tho never such great Sin∣ners, shall be healed and saved from eter∣nal Death. By recovery of natural Life•••• in the Israelites, was figured Eternal Life by Christ.

IX. So they who are bitten and grie∣vously wounded with Sin, if they fix their Eyes thereon and grieve and mourn in the sight of it, and do not look unto Christ by believing, they despair and dy eternally, notwithstanding the blessed Saviour.

X. So whosoever seek to any for help but Christ, or endeavour by their own Works, or Reformation of Life, to have Peace with God; or trust to, and rely upon the bare Mercy of God, considering his Justice; and do not come to Jesus Christ, and look up to him as crucified, to satis∣fy for their Sins, are like to perish for ever. Let the Men that talk of the Light within look to this.

XI. So Christ crucified is to the Jews, and many others in the World, an unlike∣ly way to save Mens Souls:* 261.8 We preach Christ crucified, unto the Jews a Stumbling-Block, and to the Greeks Foolishness; but unto them that are called, Christ the Power of God, &c.

XII. So he that hath but a weak Faith, yet looks up unto Christ, shall be saved. We read of three Degrees of Faith in the Gospel, and yet the weakest obtained Help and Cure from Christ. First, one comes to him, and saith,* 261.9 If I can but touch the Hem of his Garment, I shall be whole. The second saith, Lord, if thou wilt,* 261.10 thou canst make me whole. The third said, If thou canst do any thing, have compassion on us,* 261.11 and help us. One would think the last had no Faith at all, it seemed so weak, he questioned the Power of Christ. A weak Faith, if true, will justify and save the Soul, as well as a strong Faith.

XIII. So is the Death of Christ to sinful and rebellious Mankind, an admirable Work of unmerited Mercy, infinitely above what we deserved; it was not on∣ly above, but against our Merits: God so loved the World, &c. Behold,* 261.12 what manner of Love is this! &c.

Type.

THe Brazen Serpent cured only the Wounds of the Body, and saved thereby only from Tem∣poral Death.

II. The Brazen-Serpent retained not always its Virtue to cure; also it was not to be worshipped, it was gross Idolatry so to do; and when in the days of Hezekiah it came to be that way abused,* 262.1 it was destroy∣ed, and broken in pieces.

Disparity.

CHrist cures all the Diseases and Wounds of the Soul, and thereby saves from Eternal Death. See Physician.

II. Christ, the Anti-type of the Bra∣zen-Serpent, retains the like Virtue and Efficacy to save that ever he had, ought to be worshipped, is the same yesterday, to day, and for ever.* 263.1

Inferences.

THis shews not only the Necessity of a Saviour, but also of Faith in him. None were healed, but those that look'd up to the Brazen Serpent; so no Man shall be saved, but he 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.

Col. 3.11.

Where there is neither Greek, nor Jew, Circumcision, nor Ʋn∣circumcision, Barbarian, Scythian, Bond nor Free; but Christ is All, and in All.

NOw to conclude with this second Head of Metaphors, Similies, Types, Pa∣rables, and other borrowed Terms, concerning the Lord Jesus, I may well infer from the whole of what hath been said, That Christ is All, and in All. The Words are a Proposition, in which you have,

• 1. The Subject, But Christ.
• 2. The Predicate, He is All, and in All.

Christ is All in all things that are necessary to Salvation, and that to all Persons 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 Christ is as God, they all are, being but one and the same eternal Being: So that he that honoureth 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-Phrase) the Beginning of the Creation of God, Rev. 3.14. He made all things,* 263.2 all things were made by him, and without him was not any thing made that was made.

3. He upholdeth all things by the Word of his Power, &c.* 263.3 And by him all things do consist.

4. As he was before all the Original and first Former of all things, and as he upholdeth them; so likewise for him all things are and were created.

5. He hath the disposing of all things: By him Kings reign,* 263.4 and Princes decree Judgment. All Power is given to him in Heaven and Earth. He hath the Keys of Hell and Death. He sets up, and pulls down, kills and makes 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.

II. But more directly, Christ is All in All in the second Creation.

1. He is the Substance of all Shadows:* 263.5 Which are Shadows of good things to come, but the Body is of Christ.

2. He is the Anti-type of all Types, the All which Moses and the Prophets pointed to.

3. He is all in all in Pacification, and Reconciliation of God to Man, and of Man to God: He hath abolished in his Flesh the Law of Commandments, contained in Ordinances, for to make in himself of twain one new Man, so making Peace.* 263.6

4. Christ is all in all in Satisfaction, and Payment of our Debts: He was made Sin for us, that 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.

5. Christ is all in all in Justification: He is the Lord our Righteousness. It is in him all the Families of the Earth, and every believing Soul is justified: In the Lord shall one say, have I Righteousness and Strength.

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 such 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 of the Grace of God?

7. Christ is all in all in Vocation; He it is that hath called us, and that makes that Calling effectual to us: Who hath saved us, and called us, not according to our Works,* 263.7 but according to his Purpose and Grace.

8. Christ is all in all in Sanctification: But of him are ye in Christ Jesus, who of God is made unto us Wisdom,* 263.8 and Righteousness, and Sanctification, and Redemption. He hath loved us, and washed us from our Sins in his own Blood.

* 263.99. Christ is all in all in Acceptation: He hath made us accepted in the Beloved.

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 hath no Partner or Competitor: His Name shall be called JESƲS, because he shall save his People from their Sins: Neither is there Salvation in any other.

* 263.1011. He is all in all in Conversion. (1.) It is he that shews the Soul the Need and Necessity of it. (2.) He it is that quickneth us: You hath he quickned, who were dead in Trespasses and Sins.* 263.11 (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. (2.) 'Tis he that hath shed abroad the Love of God in our Hearts,* 263.12 by the Holy-Ghost. All Grace is treasured up in him: Of his Fulness have we all received, and Grace for Grace. He is the Author, Increaser, and Finisher of our Faith, and all other Graces in us.

14. Christ is all in all in the Ministry of the Word. (1.) 'Tis Christ that is preached: We preach Christ crucified. (2.) 'Tis Christ that gives Grace and Gifts to preach:* 263.13 To me is this Grace given, that I should preach among the Gentiles the unsearch∣able Riches of Christ. (3.) 'Tis he that ordains and appoints Men to this Work, and puts all true Preachers into the Ministry. (4.) 'Tis 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 Apollo? I am nothing. Gospel-Ministry, and Ministers are nothing without Christ. So then neither is he that planteth any thing,* 263.14 neither he that watereth, but God that giveth the Increase.

15. He is all in all in every Ordinance.

First; In Baptism. 1. This Ordinance shews forth Christ's Death. 2. It holds forth his Burial: We are buried with Christ in Baptism. 3. It holds forth his Re∣surrection,* 263.15 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 shews 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. 'Tis 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 the 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 ye might have Life, (Life here, and Life hereafter,* 263.16) and that ye might have it more abundantly. The Life of Grace, and of Glory, they are by Christ.

(2.) Christ is all to the Father: I am [the] Way, [the] Truth, and [the] Life. Every Word here hath its Article in the Greek:* 263.17 No Man cometh to the Father, but by me. Christ is the Way wherein, the Truth whereby, and the Life whereunto we walk: Christ is the Way without Error, the Truth without Falshood, and the Life without Death. Truth lies between 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 hath 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.* 263.18

17. Christ is all in all in respect of Merit: He hath merited all for us, and con∣veys all to us. As we have all propter Christum, so we receive all we have per Christum, 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 unto us, in every Condition. (1.) Art thou sick? Christ is thy Physician, and thy Physick too. (2.) Art thou poor? Christ is thy Riches. (3.) Art thou weary? Christ is thy Rest: I will give you Rest. (4.) Art thou in Trouble?* 263.19 Christ is thy Peace: This Man shall be our Peace, when the Assyrian comes into our Land. (5.) Art thou a Stranger? He is thy Way, and the End of thy Journey. (6.) Art thou despi∣sed 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?

Answ. 1. He makes Christ his All, that owns him, believes in him, obeys, wor∣ships, and adores him, as God over all, Rom. ••••.5.

2. He that loves him above all.

3. He that denies himself of and forsakes all for Jesus Christ's sake, and follows him.

4. He that aims at Christ, and exalts him in all he is, hath, doth, or undergoeth: Yea, doubtless I account all things but Loss, for the excellency of the Knowledg of Jesus Christ my Lord, for whom I have suffered the Loss of all things,* 263.20 and do account them but Dung, that I may win Christ.

5. He makes Christ his all, that wholly lives by him, for him, and to him.

6. He makes Christ his all, who cannot be satisfied with any thing this World af∣fords, 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 be∣longs to Christ.

8. He that makes Christ his all, will not be contented in any Ordinance or Duty, if he have not his influencing, quickning, 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 he sees in them.

11. He makes Christ his all, that longs above all things to be like him, and to have his Image implanted in his Heart.

Quest. Why doth a true Christian make Christ his All?

1. Because he is God over all; it were a Sin thus to exalt him, were he not God.

2. Because he hath a Name given him above all, above every Name:* 263.21 At the Name of Jesus every Knee shall bow, &c.

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 any thing 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 all.

Application.

IS Christ all? then this reproves them that esteem of any thing here in this World above him.

1. It reproves such as esteem the Pleasures, Honours, and Profits of the World above him.

2. It reproves, and may eternally shame them that esteem of their Sins, and base Hellish Lusts, more than him. Many will 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?

Secondly; 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, till Christ be thy all.

2. If thou hast not Christ to be thy all, thy Knowledg and Profession of him will not prove to be worth any thing at last.

3. If thou hast not Christ for thy all, when Death comes, what will become of that thou hast? Thou wilt then have nothing.

Quest. How shall a Person come to have Christ to be his All?

Answ. 1. He must let all his Sins 〈◊〉〈◊〉

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, all.

2. Thou canst never lose thy All, because thou canst not lose thy Christ.

3. Thou canst never be undone, tho thou losest all thou hast in this World for Christ's sake, because to thee Christ is All, and in All.

THE Third HEAD OF Metaphors, Allegories, and Similes, With other borrowed Terms, Respecting the HOLY SPIRIT, OR, THE Third Person of the Blessed Trinity.

The Holy-Ghost a Comforter.

John 14.16.

And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever.

Vers. 26.

But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, &c.

THE Comforter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, o•••• the Advocate: He shall give you another Comforter. The Word [Paracle••••] in the Greek comes from a Word of a large Signifi∣cation, and consequently may be rendred Advoca••••e, Exhorter, or Comforter.

METAPHOR.

A Comforter implies one or more to be in Trouble and Dis∣••••ress, or attended with Sorrow and Affliction: A Man that is not in any Trouble, stands not in need of a Comforter.

II. It implies or holds forth, that those who are troubled, and in a sorrowful condition, are capable of Relief and Succour.

III. Comforter is a Name or Ap∣pellation belonging to a Person, or a personal Appellation.

IV. A choice and true Comforter takes care to come unto a Person he loveth, at the greatest time of need, when he is most cast down and dis∣comforted. Thus the Jews came to Mary, to comfort her, when they heard that her Brother Lazarus was dead; and Job's Friends, when he was in the depth of Sorrow, came to comfort him.

V. A Comforter imports a Per∣son able and willing to comfort and relieve such as are in a sorrowful, mournful, and afflicted condition.

VI. A faithful Comforter mani∣festeth much Love and Tenderness to his oppressed and afflicted Friend; particularly, 1. In coming to him. 2. In supplying the Want he sustains of those things he is deprived of.

VII. A wise Comforter uses ma∣ny and weighty Arguments to in∣fuse Comfort into a distressed and disconsolate Soul: 'tis not enough to come and give a bare Visit and look upon a Friend, but to take apt and suitable Words and Motives to do it.

VIII. A Comforter sympathizes with him he comes to visit, to com∣fort him in his Grief and Trouble. Job's Friends lifted up their Voice,* 264.1 and wept, and they rent every one his Mantle, and sprinkled Dust upon their Heads: So they sat down with him upon the Ground seven days, and seven nights, &c.

IX. A true Comforter will inter∣cede to others, (to administer, sup∣port and relief) in whose power it is to succor, as well as himself.

X. A true Comforter will search into a Persons State and Condition, to know how it is with him, that thereby he may the better under∣stand how to speak a word of Comfort to him.

XI A Comforter sometimes is slighted, by the Person or Per∣sons he comes to visit, and admini∣sters Succor unto, and all his good and sweet Advice is not regarded for a time.

XII. A Comforter many times keeps his Friends from utter despon∣dency, and wonderfully revives and consolates his Soul, and thereby makes Sighing and Heaviness to fly away.* 264.2 The moving of my Lips should asswage your Grief, &c.

XIII. A faithful and true Com∣forter will not only give his di∣stressed and disconsolate Friend a Visit, but if he sees there is need of it, will make his Abode, even stay with him many days; Job's Friends did so.

XIV. A good faithful Comforter is highly esteemed and greatly be∣loved by his Friend, especially when the worth of him is known, or he is sensible of the Profit and much good rejected by him.

XV. A faithful Comforter will deal plainly with his Friend, and not speak Peace and Comfort when he knows there is not just and good reason so to do, but will re∣prove sometimes also if he finds cause for it.

Parallel.

THe Saints and People of God are in this World attended with mani∣fold Troubles▪ Afflictions, and Sorrows: Many are the Afflictions of the Righteous; for all the day long have I been plagued,* 265.1 and chastened every morning▪ Verily, verily, I say unto you, that ye shall weep and lament,* 265.2 but the World shall rejoyce; and ye shall be sorrowful, but your Sorrow shall be turned into Joy.

II. The Disciples of Christ, tho they mourn here, or are in a sorrowful State, upon many considerations, yet they are capable of Comfort, and fit Subjects of it: They are not such as u••••terly refuse, or are una••••e to receive Relief and Comfort. Such as have committed the unpar∣donable Sin, or are already in Hell, are uncapable of receiving true Peace and Com∣fort; but so it is not with God's People: Whatever their State and Condition is, it admits of Relief, tho through Satan's Temptations they are sometimes backward to take hold of it.

III. The holy Spirit is a Divine Per∣son; he is placed in the same Rank and Order, without any Note of Difference or Distinction, as to a distinct Interest, in the Divine Nature, with the other Divine Persons:* 265.3 Baptizing them in the Name of the Father, and of the Son, and of the Holy-Ghost. There are three that bear Record in Hea∣ven, the Father, the Son, and the Spirit; and these three are one. 2. He hath also the Names proper to a Divine Person only, for he is called God:* 265.4 Why hast thou lied unto the Holy-Ghost? Thou hast not lied unto Man, but unto God. 3. He hath personal Pro∣pertie•••• assigned him, viz. a Will, He divideth to every Man severally as he will; and an Understanding: The Spirit searcheth all things, yea, the deep things of God. 4. He is voluntary Author of Divine Properties; he of old cherished the Creation, he formed and garnished the Heavens; he inspired, acted, and spake in and by the Apostles. 5. The same regard is to be had to him in Faith, Worship, and Obedience, as unto the Persons of the Father and the Son; for our being baptized in his Name, is our solemn Engagement to believe in him, yield obedience to him, and worship him, as it puts the same Obligation upon us to the Father and Son.

IV. So the holy Spirit comes unto a gracious Person in the time of greatest Need, when he is most dejected and dis∣comforted, whether it be under Tempta∣tion, Affliction, or Persecution, for Christ's sake. Hence the Apostle saith▪ When we came into Macedonia,* 265.5 our Flesh had no Rest, but we were troubled on every side; without were Fightings, and within were Fears: Nevertheless, God that comforteth those that are cast down, comforted us, &c. I will not leave you comfortless, I will come unto you.* 265.6

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, th••••t 'tis more c••••pable and able to comfort Believers, than the bare bodily Presence of the Lord Jes•••• is able to do: Nevertheless, I tell you the Truth, it is expedient for you that I go away,* 265.7 pray mind the Reason our Saviour gives of it: For if I go not, the Comforter will not come unto you; but if I depart, I will send him.

VI. The holy Spirit doth manifest much Love and Tenderness to Believers, which appears, 1. In his coming to them that are poor and contemptible in the eyes of the World. 2. By making up the Want of Christ's bodily Presence. 3. In bearing Repulses from them; how often hath the Spirit been slighted, and his Motions re∣jected, instead of being friendly enter∣tained, when in Love he comes to them.

VII. The Holy Spirit doth not only come and give poor Believers a bare Visit in their Distresses, but also uses fit and suitable ways and means to comfort and support their Souls, He shall bring all things unto your Remembrance that I have spoken un∣to you;* 265.8 * 265.9 He shall take of mine and shall sh••••w it unto you, and he shall shew you things to come▪ &c. The Spirit usually comfor∣teth Believers in and under their Sor∣rows and Afflictions.

(1.) By shewing them whatsoever Christ hath done and suffered for them.

(2.) By opening and applying the gracious Promises of Christ unto them, he shall bring whatsoever I have said to your Remembrance.

(3.) By sealing up Christ's Love unto them; As many as I love, I rebuke and chasten. 'Tis 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 shewing from the Word that the like Afflictions, if not greater, many of God's Children have met with before them, or are now under, knowing that the same Afflictions are accomplished in your Brethren that are in the World; what are thy Sorrows, saith the Spirit, to those that holy Job and many of the Blessed Martyrs met with?

(5.) By shewing them the Design and gracious End of God in all his Dispensations and Afflictions; he doth it not simply for his own Pleasure as an Act of Soveraignty, But for our Profit, that we might be partakers of his Holiness. This is the fruit of all,* 265.10 the taking away of your Sins, 'tis for the trial of your Graces, saith the Spirit.* 265.11 When he hath tried me, I shall come forth as Gold. 'Tis to convince the Devil and wicked Men, that you are sincere and upright Ones, and do not follow Christ for Loaves. Doth Job (saith Satan) fear God for nought. But put forth thine hand now,* 265.12 and touch all that he hath, and he will curse thee to thy Face. God, saith the Spirit, hath brought this and the other Trouble upon thee, to clear thy Innocency, and to shew that Satan is a Liar.

(6.) By shewing them that all their Afflictions are but short lived, that they will soon be over, they will last but for a Moment.

(7.) That they will add to their Advantage here and hereafter. Our light Affliction which is but for a Moment, worketh for us a far more exceeding and eternal weight of Glory.* 265.13 'Tis, saith the Spirit, to shew forth the excellent nature of true Grace; Faith, Love, and Patience never shine forth in their proper Lustre and Glory, until they come un∣der exercise. The trial of your Faith is much more precious than Gold that perisheth,* 265.14 tho it be tried with Fire. And it will hereby be found unto Praise, Honour and Glory at the appearing of Jesus Christ.

(8.) 〈◊〉〈◊〉 ••••irit comforteth Believers, by shewing them that all their Sorrows will in a little 〈◊〉〈◊〉 be turned into Gladness. Now ye are sorrowful, but I will see you again, and your Hear•••• shall rejoyee, and your Joy no Man taketh away from you. Ye shall be sorrowful, but you 〈…〉〈…〉 shall be turned into Joy. Those that go forth weeping, bearing precious Seed, shall doubtless come again rejoycing, bringing their Sheaves with them.* 265.15 God will give unto them (saith the Spirit) that mourn in Zion, Beauty for Ashes, the Oil of Joy for Mourning, the Garments of Praise for the Spirit of Heavines••••, that they may be called Trees of Righteousness, the planting of the Lord, that he ma•••• 〈◊〉〈◊〉 glorified.

(9.) The Spirit comforteth by shewing Believers that all their Sorrows 〈…〉〈…〉 in this World, the wicked have all their sweet things here, and the godly have their bit∣ter 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,* 265.16 receivedst thy good things, and likewise Lazarus evil things, but now he is comforted, and thou art tormented.

(10.) The Spirit comforteth by convincing Believers, that God doth not punish them as their Sins do deserve; He hath visited thee little or nothing (saith Elibu) so the Word will bear it▪ The least Mercy is more than we deserve, He hath not dealt with us after our Sins, nor rewarded us according ••••o our Iniquitie••••.

VIII. The holy Spirit sympathizes with every gracious Soul in their Distresses and Troubles (according as God in his Word speakes to our Capacities,) In all their Afflictions he was afflicted; his Soul was grieved for Israel. And in that of the eighth Chapter to the Romans, the Spirit particularly is said to sigh and groan after such a sort that cannot be uttered▪* 265.17 and hence the Apostle exhorts the Saints not to grieve the holy Spirit of God,* 265.18 whereby they are sealed to the day of Redemption.

IX. Likewise the holy Spirit also helps our Infirmities;* 265.19 for we know not what to pray for as we ought: But the Spirit it self maketh Intercession for us with Groans, which cannot be uttered. And he that searcheth the Hearts knoweth what is the mind of the Spirit, because he maketh Intercession for the Saints, according to the Will of God. Rom. 8.26, 27. Hence the word Advocate or Comforter.

X. The holy Spirit searches the Heart and Reins of every Soul he comes to com∣fort,* 265.20 to discover the State and Condition of a Person to him; David crys out, Search me, O God, and know my Heart, &c. I the Lord search the Heart, &c. He that searches the Heart, &c. The Spirit searches all things, &c.

XI. So the holy Spirit is sometimes slighted and grieved,* 265.21 through the Power of Temptation, by a Believer, and his sweet and heavenly Advice is not minded, nor followed as it ought to be, but all Comfort is rejected for a time, but after∣wards (tho sometimes long first,) the Soul with Joy takes hold of it.

XII. The Holy Spirit keeps the Heart of a Believer from utter Despondency, and greatly revives and consolates him; hence the Apostle saith,* 265.22 God hath given us everlasting Consolation, and good hope through Grace; we are troubled on every side, but not in Distress,* 265.23 we are perplexed but not in despair. I have seen his ways and will heal him also and restore Comforts to him, &c.* 265.24

XIII. The holy Spirit knows there is an absolute necessity for him not only to give the Saints a Visit and immediately be gone, but also to abide with them always, for they cannot be without his glorious Presence one Moment: It's true sometimes they may be without his emi∣nent comforting Presence, which causes the Church to cry,* 265.25 the Comforter that should relieve my Soul is far from me, yet his supporting Presence is ever with them. I will pray the Father, and he shall send you another Comforter, that he may abide with you for ever, even the Spirit of Truth, &c. and he is said to dwell in us, and to make his Abode with us. But if the Spirit of him that raised Jesus from the Dead, dwell in you, he that raised up Christ from the Dead, shall also quicken your mortal Bodies by his Spirit that dwelleth in you.

XIV. The Holy Spirit is exceedingly prized, and much beloved by every godly Man, but more especially when they find by Experience the great Worth of him, and the great Good and Profit they receive by his means.

XV. The Holy Spirit deals faithfully with every Man, he will not speak Peace to any Person but to those to whom it doth belong, nor at a time when the Soul is fallen into any Sin, or under some great Temptation to sin, but will at such times rather rebuke and 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.

ANother Comforter, tho 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 Relief to him, but after all, remains very sad and disconsolate.

II. Another Comforter many times misses the Case of a poor, af∣flicted 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 Sor∣row.

IV. Another Comforter may be absent, nay, at a great distance when his 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 spoke to his Ear, but they could not speak to his Heart.

Disparity.

THe Holy Spirit sometimes finds graci∣ous Persons 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, and refresh and comfort him, all his Sorrow, Temptations and Disquiet∣ments flie away. Let a Saint be never so sad, if the Spirit sees it is a fit time to speak Peace and Comfort to him, he doth it effectually. If he speak Peace, who can cause Sorrow? For I have satiated the weary Soul, and I have replenished every sor∣rowful Soul. Jer. 31.25.

II. 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.

III. But the Holy Spirit cannot be wearied nor tired out. The Creator of the Ends of the Earth fainteth not, there is no searching of his Ʋnderstanding.* 267.1

IV. But the Holy Ghost is omnipre∣sent. Whither shall I go from thy Spirit?* 267.2 or, whither I shall fly from thy Presence? He is always near, and at hand, and needs none to bring him News how it goes with any Person. Being the Omniscient God, He can visit Thousands, and ten Thou∣sands 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.* 267.3 In the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, loquar super Cor, or, ad Cor ejus, I will speak to her Heart. In this the Holy Spirit infinitely excels all othe•••• Comforters, he can in a moment cause all Sorrow to cease, by speaking to the Heart.

Inferences.

WE may infer from hence, the great Love of Christ to his own People, he will not leave them comfortless, nor send one to them that is not able to speak Peace, or administer true Comfort and Consolation to their Souls.

II. 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 then.

1. The Holy Spirit speaks not Comfort to any unconverted Soul, who love, and live in their Sins, but rather Terror.

2. The Holy Spirit speaks not Comfort to carnal and loose Professors, and Hypo∣crites in the Church,* 267.4 that have Lamps and no Oil, the Name of Christ upon them, but not his Nature in them; much Knowledge, but want Charity: Fearfulness will (saith the Spirit) surprize the Hypocrite.

3. The Spirit speaks no Comfort to an Apostate and Backslider in Heart and Life; he tells them, They shall be filled with their own ways, and led aside with the Workers of Iniquity.* 267.5

4. The Spirit speaks no Comfort to the moralized Person, who wholly rests upon his own Righteousness, and sees no need of a Saviour, nor of the Righteousness of God, which is by Faith in Jesus Christ.

5. The Spirit speakes 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 are 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.* 267.6

But the Spirit speaks comfort to all true penitent ones; to such, who tho they have been great Sinners, yet now loath themselves in a true and thorow sense thereof, and forsake it.

1. To those who do believe and wholly rely upon Jesus Christ for Life and Sal∣vation.

2. To those who desire to be holy as well as happy, to have their Sins mortified as well as pardoned, to be sanctified as well as saved, to live to God here as well as to live with God hereafter.

3. To such who are universal in their obedience, that take up their Cross and fol∣low the Lamb whithersoever he goeth.

4. To such that 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 Souls of Men?

Answ. 1. Usually by bringing Christ's Word and Promises to their remembrance.

2. By using 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 Christ's Love, and giving good hope and assurance of Eternal Life unto them.

The Spirit compared to the Wind.

Cant. 4.16.

Awake, O North-wind; and come, thou South, and blow upon my Garden, &c.

Joh. 3.8.

The Wind bloweth where it listeth, and thou hearest the Sound thereof, but canst not tell whence it cometh, &c.

Acts 2.2.

And sudddenly there came a Sound from Heaven, as of a rushing mighty Wind, and it filled all the House where they were sitting, &c.

THe Hebrew Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which comes from a Verb that signifies to breath, or to blow) signifies sometimes Air, sometimes Wind, and sometimes a Spirit. The several Metaphorical Notations of Wind may be read in our Philologia Sacra, p. 116. to which we refer you. Sometimes it denotes things that are vain, light, and empty; as Eccles. 5.16. Hos. 12.1. &c. In the Texts cited, by an express Similitude it is compared to the Holy Spirit, as you may see in the following Parallel.

METAPHOR.

THe Wind is invisible; no Man ever saw it, nor is the way of it known; it passeth the Skill of Man,* 268.1 to find out from whence it cometh, and whither it goeth.

II. The Wind blows at God's Command; He is said to hold the Wind in his Fist.

III. The Wind has a purging quality in it; it cleanseth and pu∣rifieth the Air, which otherwise would be hurtful and prejudicial to Man; it drives away those ill Va∣pors and Stinks that arise from the Earth.

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?

V. The Wind hath a clearing quality, dispersing Clouds, and cau∣sing Serenity, expelling all Mists and Foggs which darken the Air.

VI. The South Wind, as Natu∣ralists observe, is of a thawing qua∣lity, which Experience oft-times shews to be true.

VII. The Wind is of a searching quality; it finds out the most hidden Places, it passes through the most private Corners, and undiscernible Crannies.

* 268.2VIII. The Wind (Naturalists ob••••erve) has also a drying and ripe∣ning 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 high in one part of the Kingdom, it is low, or hardly blows at all in another part: Its several Motions also have various Effects and Properties.

X. The Wind blows freely where it lists; we cannot command the Wind to blow when▪ and how we would.

XI. The Wind blows and work∣eth sometimes powerfully, strongly, and irresistibly; it hath a mighty force in it, bearing down all that stands in its way; it turns up the Cedars of Lebanon, rends the Moun∣tains, and breaks Rocks in pieces.

XII. The Winds many times by their blowing cause Rain, by dis∣solving the Clouds.

XIII. Men observe or take good notice of the blowing of the Wind, and by certain Signs, viz. by be∣holding the Clouds, Vanes, &c. they know which way it blows.

XIV. The Wind, Naturalists ob∣serve, causes some Flowers to wither, and hang down their Heads.

XV. The Wind, tho it be invisi∣ble, and cannot be seen, yet it may be heard, and its Effects are seen, and its Influences evidently felt and experienced by all.

XVI. The Wind cherishes, and causes Plants and Grass to grow and thrive; as 'tis observed by some, that nothing will grow and thrive without it. 'Tis thought, that the Roots of Things being moved by the Wind, it causes them to root the more, making the Ground to give way unto them, by which means they take the faster hold.

XVII. The Wind is useful for Navigation, to carry a Ship from one Port unto another; for if

the Wind does not blow, they are becalm'd; nor can they sail at all without it.

XVIII. The Wind is very profi∣table to fan or winnow Wheat, to sever the Chaff or light Seed from the good Corn or Grain.

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;* 268.3 certain Exhalations (or Wind) being got into the Earth, shake it.

Parallel.

THe holy Spirit is invisible, and works invisibly; none of the Ways and Operations thereof can be perceived or seen by mortal Eyes: Neither doth the na∣tural Man understand the things of the Spirit,* 269.1 nor can he. The Workings and Operations thereof are of a hidden and mysterious Nature, hardly to be found out by the Godly themselves.

II. The Operations of the Spirit are from God; 'tis He that causes or com∣mands the Spiritual Winds to blow upon the Souls of Men and Women.

III. The holy Spirit cleanseth the Soul of a Sinner, purging out all those hurt∣ful Fumes, that arise from the inward Corruption of the Heart; it expells and works out Deadness and Indisposedness to Good, and removes those things that cause a Man to be unsavoury in his Place and Generation, and which indeed makes him not to savour of the things of God.

IV. The Spirit also is of a cooling na∣ture, which abates the burning Lust of Concupiscence, and the scorching of Sa∣tan's fiery Darts and Temptations,* 269.2 (as is further open'd in the Metaphor of Water.) How comfortable is it in time of Temp∣tation, to have the Wind of the Spirit blow upon the Soul? the Desire after Evil is presently allayed thereby.

V. The holy Spirit disperseth the Clouds of Ignorance and Darkness in the Under∣standing,* 269.3 and drives away those Mists of Temptation, which cause Men to lose their way, and by its powerful Influence makes fair Weather in the Soul.

VI. The holy Spirit melts or thaws the cold and frozen Heart of a Sinner. The Hearts of Men are naturally congealed, like Ice, hard and obdurate; but no sooner doth the Spirit come to blow upon it, but this hardness thaws and dissolves into a Flood of Tears.* 269.4

VII. The Holy Spirit tries the Heart and Reins, and finds out the very Thoughts of Men; 'tis said, to search all things, yea, the deep things of God;* 269.5 It pierceth even to dividing asunder of Soul and Spirit, Joints and Marrow, and is a Discer∣ner of the Thoughts and Intents of the Heart.

VIII. The Spirit dries up the filthy Issue of our sinful Humors, which makes our way to Heaven very hard and diffi∣cult; and also ripens us (like Wheat) for the Lord's Harvest. 'Tis by the In∣fluence of the Spirit, that we are made meet for the Inheritance of the Saints in Light.* 269.6

IX. The Spirit moves and operates va∣riously; 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, and nipping, (Rebukes and Reproofs of the Spirit, and Afflictions, are like the blowing of the North Wind) which tends to kill the Weeds and Worms of our Cor∣ruptions. And then again, at another time the South Wind blows, which is warm,* 269.7 comfortable, and refreshing; Peace, inward Joy, and Consolation of the Spirit, are signified thereby, as the Learned observe.

X. The Spirit of God is a free Agent; it moves, blows, and operates as it plea∣seth; 'tis not at our Command. But all these things worketh the one and the same Spirit,* 269.8 dividing to every one severally as he will.

XI. The holy Spirit is powerful in its Operations, there is no standing before it. It brings down and levels all high, mighty, lofty, and towering Thoughts of Men; when in good earnest it begins to work upon the Heart, no Opposition that is made against it is able to stand. Tho Satan, and evil Relations, may endea∣vour to obstruct its workings, and hinder the Soul in its Purposes and Resolutions Heavenwards; 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 wouldest thou have me to do? Immediatly, saith Saul, I conferred not with Flesh and Blood.* 269.9

XII. The Spirit dissolving the Clouds of Iniquity, waters the Heart with Tears of Repentance and Godly Sorrow.

XIII. The Blowings or Operations of the holy Spirit ought carefully to be ob∣served, with the access and recess there∣of▪ for a Christian can make no Earnest of the Duties of Religion, unless these Winds blow. Moreover, there are cer∣tain Signs, whereby a Man may know which way the Spirit blows. 1. If the De∣sires of the Soul are after God and Holiness, it is one sign the Wind is in a right Point. 2. If the Understanding be enlightned, and Clouds of Ignorance scattered, the Affections changed, so that heavenly Objects are principally delighted in; if the Will is brought to yield, and readily to submit to the Will of God, the Spirit blows the right way. 3. If a Man leaves his old and evil Courses and Company; if that which was once pleasant to him, is now become grievous to him; if his Discourse be savoury, and his Life holy, you may know which way the Wind blows: They that are after the Spirit, do mind the things of the Spirit.* 269.10 4. If there be new Habits wrought in the Soul, so that altho a Man may sometimes be obstructed in his way, and hindred in his course Heaven-ward, yet immediatly, as it were by a natural or divine In∣stinct, he falls into his former Way and Course of Grace and Holiness again; 'tis a sign which way the Wind blows. You know the Wind is sometimes obstructed or stopped in its usual course, by Houses or Trees, &c. so that you can hardly discern by Vanes or Smoak, &c. which way it is; so it may be with a Christian. Besides, sometimes you can scarcely perceive any Wind to blow at all, no more can you the Operations of the Spirit.

XIV. The Spirit of God blowing up∣on the Soul of a Sinner, causes his Pride and external Glory to fade away, which is compared to the Flower of the Field. The Rod hath blossomed. Pride hath budded. All Flesh is Grass,* 269.11 and the Good∣liness thereof is as the Flower of the Field: The Grass withereth, the Flower fadeth, be∣cause the Spirit of the Lord bloweth upon it.

XV. The holy Spirit, tho it be invisi∣ble, and its Operations mysterious, and not to be discern'd by many Men; yet they may see and hear the Effects of it, they may perceive what Alteration and Changes it makes in this and that Man: such as were very vicious and ungodly, are by the Workings of the Spirit formed into another likeness, and become pious, and truly religious; that Tongue that was wont to blaspheme God, they now hear to praise and admire him, &c. And Believers themselves clearly feel and experience the blessed Effects and Operations thereof in their own Souls.

XVI. The Spirit of God causes the Saints to grow in Grace, and in the Knowledg of our Lord Jesus Christ. The Spirit moves upon the Affections, and every other Faculty of the Heart, and by that means causes the Seed of Grace to take the deeper Root. The Ground or Spirit of a Christian must be broken, and loosened from the World, and from the Love of sensual things more and more, by the Wind of the Spirit, or he will not be fruitful in Grace and good Works.

XVII. Unless the Spirit blows upon the Soul, or upon the Church, they lie becalmed, and cannot sail towards the Haven of eternal Happiness; no Duty or

Service, performed in publick or private, can avail any thing; we get not a Bit of Ground, nor any real Advantage by them, unless they are performed by the Help and Influence of the Spirit: God is a Spirit,* 269.12 and they that worship him must worship him in Spirit and in Truth.

XVIII. The holy Spirit winnows and fans God's People, who are compared to Wheat and good Grain. 'Tis said of Christ, His Fan is in his Hand,* 269.13 and he will throughly purge his Floor. How doth Christ fan and purge his People, but by his Word and Spirit? 'tis that which clean∣ses and makes them pure from the Dross and Pollutions of Sin and Wickedness, as the Apostle observes, 1 Cor. 6.11.

XIX. The Spirit of God sometimes comes on a sudden upon a Soul, and by its powerful Operation, in a short space makes a great and wonderful Change; as appears in the Case of Saul: but at other times it riseth and worketh upon some Mens Hearts gradually.

XX. The holy Spirit, when it gets in∣to the Heart of a Man, by its powerful Operation it makes him tremble, and shakes him to pieces, as it were, causing strange, tho glorious Workings in the in∣ward Man. This he doth by setting the Evil of Sin before his Eyes, and his woful Condition thereby. A Man never trembles as he should, till the Spirit enters into him. Saul was taken with such a tremb∣ling, when the Spirit entred into him, and began to work, that he could not stand upon his Feet.

METAPHOR.

SOme Winds are sent in Judg∣ment, to destroy and over∣throw; which many times blow down Houses and Trees, and make great Desolation: witness that pro∣digious Wind in the Year 1661.

II. Some Winds are of a blasting Nature, and cause the Fruit to fall before it be ripe.

III. There hath been a Wind, in which the Lord hath not ap∣peared.* 270.1

IV. Some Winds are compared to Words, and Speeches of one that is desperate.

V. Sometimes Wind is made use of to set forth that which is vain and empty.* 270.2

VI. Some Winds are without Rain. Whoso boasteth himself of a false Gift,* 270.3 is like Clouds and Wind without Water.

VII. If some Winds be obser∣ved, Men must not plow, nor sow their Seed: He that observeth the Wind,* 270.4 shall not sow; and he that re∣gardeth the Clouds, shall not reap.

VIII. Man's Iniquity is compared unto the Wind.

Disparity.

BUt the Spirit being the great Promise of the Father, and the Fruit and Effect of Christ's Ascension, is sent in Mercy to strengthen and establish, and is so far from destroying or overthrowing,* 271.1 as that it causeth the Church in general▪ or a Christian in particular, to take the more firm Root, and stand the faster.* 271.2

II. But the Spirit, as compared to the North and South Winds, ripeneth a Christian in Grace,* 271.3 and causeth the Spices thereof to flow forth: Grace ripeneth and fitteth for Glory.

III. But there is no greater Demon∣stration of the Lord's presence with his People, or with a Soul, than by the In∣dwelling of his Spirit:* 271.4 Where two or three are gathered together in my Name, there am I, saith Christ.

IV. But no Man speaking by the Spirit, calleth Jesus accursed.* 271.5 Men are by the Spirit brought into their right Minds▪ witness the Prodigal.

V. But where-ever the holy Scriptures make mention of the holy Spirit, it is to set forth Persons and Things, as they are, substantial;* 271.6 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.

VI. But the Wind of the Spirit is al∣ways attended with sweet Dews and Showers of Rain, being frequently there∣unto compared in Scripture.

VII. But whosoever ploweth or sow∣eth, in expectation of a blessed Crop, must observe the Wind of the Spirit, without which his Plowing and Sow∣ing will be altogether unprofitable, if not Sin.

VIII. But contrary-wise, there is no Work of the Spirit in the Hearts of Men, but what is directly contrary there∣unto, and tends to the mortifying of all Sin and Iniquity whatsoever.

Inferences.

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.

2. 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.

3. Bless God when you find the Influences of the spiritual Wind upon your own Souls, or upon the Souls of others.

4. Let it be also a Warning to all true Believers, as they would be preserved 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 Craftiness, whereby they lie in wait to deceive;* 271.7 called also divers and strange Doctrines, Heb. 13.9.

The Holy-Spirit compared to Fire.

1 Thess. 5.22.

Quench not the Spirit.

In this Place the Spirit of God, in his Gifts and Operations, is com∣pared to Fire, which is largely opened under the Head of Metaphors that respect the Word, to which we refer you.

The Oil of Gladness.

Psal. 45.7.

Therefore God, thy God hath anointed thee with the Oil of Gladness above thy Fellows.

1 Joh. 2.20, and 27.

But ye have an Ʋnction from the holy One, and ye know all things. But the Anointing which ye have received from him, abideth in you; and ye need not that any Man teach you: but, as the same Anointing teacheth you all things, &c.

BY a Metaphor called an Anthropopathy, Oil or Anointing is attributed to God, Psal. 45.7. Heb. 1.9. Cant. 1.3. where the Holy Spirit with his Gifts are understood. Which appears by comparing this Place with Isa. 61.1. Acts 10.38. Joh. 3.34. where the Unction of Christ as King and Priest, is treated of. Hence comes the Derivation of the Name of our Saviour, who is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ʋnctus, anointed, Joh. 1.25. and 4.25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of Emi∣nency. Believers in a measure, are made Partakers of this Unction; who by true Faith, adhere to Christ the chief Head.

METAPHOR.

OIL is of a softning and molli∣fying nature, a sovereign good for all hard Tumours in the Body. The Prophet complains,* 272.1 that the Sores of Judah were not mollified with Ointment.* 272.2

II. Oil is of an healing nature, the Samaritan poured Oil and Wine into the Man's Wounds who fell among Thieves.* 272.3 Oil searcheth into the bot∣tom of Wounds.

III. Oil, Pliny saith, is contrary to Scorpions, and in a wonderful manner expels dangerous Venom and Poison, that may accidentally be taken into the Body; it secures the Vitals from the penetrating Insi∣nuations thereof, which else would seize upon and destroy them.

IV. Oil will hardly, if at all, mingle or incorporate with other liquid things; 'tis observed, put it into what you please,* 272.4 it will not be kept under, but will get upper∣most.

V. Oil warmeth, comforteth, and refresheth the Body,* 272.5 it being anointed and bathed therewith.

VI. Oil cannot be dried up by the heat of Summer, as Water and other liquid things will, it will conserve and maintain its being against the scorching heat of the Sun.

VII. Oil according to Pliny, cleareth the Eye-sight mightily, and disperseth Mists and Clouds that cause Dimness in the same.

VIII. Oil is excellent good to o∣pen Obstructions,* 272.6 and help them who cannot breath freely.

IX. Oil is fat a and feeding Substance, 'tis a very nourishing thing ('tis thought) there is no∣thing more wholsome to the Body of Man.

X. Oil eaten with some other things (that have some hurtful Qua∣lity,) maketh them very good and nourishing, whilst others who eat them without Oil are surfeited thereby.

XI. Oil, Naturalists tells us, is good against Shakings, Tremblings, and Convulsions, which many are troubled with,* 272.7 so that on a sudden sometimes they fall down, and foam at Mouth.

XII. Oil was made use of under the Law, in cleansing him who had the Plague of the Leprosy. The Priest was to put Oil on the top of his Right Ear,* 272.8 and upon the Thumb of his Right-hand; and the Remnant of it upon his Head.

XIII. Oil is used for Lamps, whereby they burn long, and give light to them that are in the House, the use whereof is very well known to all.

XIV. Oil hath a beautifying Virtue; the Virgins 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 Myrth. This Oil, Naturalists say, hath a beautifying Quality, and fetch∣eth Wrinkles out of the Skin. David, speaks of Oil, saying, it makes the Face to shine.

XV. There are some Men that cannot endure Oil, they love it not, will not be perswaded to put a little into their Mouths, they are naturally averse to it.

XVI. The Joynts and Limbs be∣ing anointed with some sort of Oil, 'twill very much strengthen them, and make a Man more agile, nim∣ble and fit for Motion.

XVII. The Priests, Kings and Prophets under the Law, were a∣nointed with Oil.

Parallel.

THE Spirit softens a hard Heart, asswageth and brings down those obdurate and hard Swellings of Pride and vain Glory, which naturally are in the Souls of Men and Women, making them willing and pliable to the Will of God.

II. The Spirit opens the Heart, and searcheth into every Corner thereof; 'tis said to search all things: There is no Sin nor secret Corruption, but it will find it out; and when it hath softned and molli∣fied the Heart and Conscience, it doth in a gracious manner heal it.

III. 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 God is pleased to give a suit∣able measure thereof; it secureth from the Insinuations of Sin, and 'twill cause a Man to vomit it up by unfeigned Repen∣tance, 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. Luk. 13.3. For the Flesh lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary the one to the other. Gal. 5.17.

IV. The Spirit of God will never min∣gle, nor become one with the Flesh; the Spirit is from above, and ever endeavours to be uppermost, in what Heart soever it is, 'twill 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,* 273.1 and infuseth Spiritual Warmth and Heat into the Soul of a

Believer, when he is anointed with it; and indeed nothing else will refresh,* 273.2 enliven and warm the inward Man: hence 'tis compared to Fire, and called the Spirit of Life, and blessed Comforter.

VI. the Spirit cannot be dried up by the heat 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. Joh. 14.16. See Comforter.

VII. The Spirit cleareth the Eyes of the Understanding, 'tis call'd Eye-salve; and from hence the Apostle prayeth for the Ephesians, That the God of our Lord Jesus Christ, the Father of Glory,* 273.3 would grant them the Spirit of Wisdom and Revelation in the Knowledg of him, That the Eyes of their Ʋnderstanding being enlightned, they might know what was the hope of his calling, &c. Clouds and Mists of Darkness are upon the Eyes of all that have not received the Spirit, so that they cannot behold things a far off.

VIII. The Spirit of God is the only Remedy for all Obstructions of the inward Man, those that scarce breath or pray at all, by receiving a measure of the Spirit, breath out freely their desire to Almighty God: Likewise the Spirit helpeth our Infirmities:* 273.4 for we know not what we should pray for as we ought, but the Spirit maketh Intercession, &c. No Man can say Jesus is Lord, but by the Holy Ghost. 1 Cor. 12.3.

IX. The Spirit feeds the Soul, yea it makes it fat and well liking; nothing nourishes comparable to the Spirit; the Word and Ordnances of God, are but dry Bread to it:* 273.5 this is the chief of those fat things full of Marrow, by which God feasts,* 273.6 and makes fat the Bones of his Saints.

X. The Spirit of God being received and lived upon, the Abundance of the things of this World, that have in them by means of Sin, some hurtful and sur∣feiting Quality, are made hereby very good and profitable to Believers; but for want of the Spirit's seasoning and sanctifying, they become deadly and de∣structive to wicked Men, their Table, Bed, and all they enjoy, are made Snares to them. Take heed to your selves, lest at any time your Hearts be over-charged with surfeiting, and Drunkenness, and the Cares of this World, &c. Luk. 21.34.

XI. The Holy Spirit is of exceeding great use against all Tremblings and Con∣vulsions of the Soul in evil Times, it frees the Godly from all slavish Fears, which shake some Men for want of it, out of their Faith, Honesty, and Religion; and it keeps sincere ones stedfast, and imova∣ble, from being shaken by false 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.

XII. The Holy Spirit is made use of by the Lord Jesus Christ, our Heavenly High-Priest, in cleansing the Leprosy of Sin, he puts it into, (or upon) every Fa∣culty of the Inward Man, the Will, the Affection, the Understanding, the Con∣science, the Head, the Hand, the Heart, the whole Soul is anointed therewith, be∣fore it is pronounced clean by the Lord. I will put my Spirit within you, and you shall be clean from all your Filthiness.* 273.7 Now are you clean through the Word that I have spoken to you; the Words that I have spoken to you, they are the Spirit and the Life.

XIII. The Spirit of God is that spiri∣tual Oil, that the Wise Virgins took in their Vessels and in their Lamps, by which means they were accepted by the Bride∣groom, and the Foolish for want of it,* 273.8 their Lamps of Profession went out, and they not suffered to go into the Wedding-Chamber.

XIV. The Holy Spirit hath an excel∣lent beautifying Quality, there is no scar, spot nor deformity in the Soul, but the Spirit can purge and cleanse it, they that are anointed with this Oil, shine in the Eyes of God and good Men; 'twill make a Blackmore white and beautifful, fetches out those Wrinkles and foul-Staines and Spots,* 273.9 that naturally are in the Souls of Men and Women; it takes of Christ's Beauty, and puts it upon the Soul, and so places a shining Lustre upon the Inward Man. Thy Beauty,* 273.10 for it was perfect through my Comliness, which I had put upon thee, &c. How glorious and beautiful to be hereby? And all that sat in the Councel, looking stedfastly on him, saw his Face as did Stephen appear if it had been the Face of an Angel. Acts 6.15.

XV. There are some, nay many Men in the World, that love, not like not the Spirit, they are naturally so averse to it, that they will not be perswaded to make trial of it; they can't believe 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 unto him; neither can be know them, because they are spiritually discern'd. 1 Cor. 2.14.

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 Godwards, lively, quick, agile, and fit for Heavenly Service.

XVII. The Lord Jesus was anointed with the Spirit, that Oil of Gladness, above his Fellows.* 273.11 Moreover every Minister of the Gospel must be anointed therewith, or he is not accepted of God.

METAPHOR.

OTher Oil is of an earthly Ex∣tract, and several sorts of it

are prepared and made fit for use by the Art and Wisdom of Man being extracted from earthly things.

II. There is not one sort of Oil, that hath all kind of excellent Qua∣lities in it; that which may be good to beautify and of a dulciferous Scent, may not be medicinable.

III. Oil will not last long, its Virtue is soon gone, it quickly de∣cays and becomes unsavoury.

Disparity.

THe Spirit is from above, and with∣out beginning, Flowing from the

Throne of God and the Lamb. But the Com∣forter,* 275.1 even the Spirit of Truth which pro∣ceedeth from the Father, he shall testify of me.

II. The Spirit hath all excellent Qua∣lities in it; 'twill not only beautify and perfume, but 'tis also soveraign good for healing all Distempers of the Soul; what rare Property is there in any sort of Oil, but the Spirit in an heavenly man∣ner far excels it?

III. The Spirit ever abides the same, never corrupts, nor loseth its Virtue, it lasteth from everlasting to everlasting.

Inferences.

FRom hence we may see the excellent Nature, Properties and Usefulness of the Spirit.

2. It may move and stir us up to pray to the Father for fresh Anointings.

3. Let us ascribe all tenderness and brokeness of Heart, to the mollifying Virtue of this Precious Oil.

4. When ye see choice and excellent Oil, think seriously on the Holy Spirit?

5. Labour to get much of it in your Vessels, lest your Lamps go out, and you go to buy when 'tis too late.

The Holy-Spirit the Earnest of the Saints Inheritance.

Eph. 1.13, 14.

After ye believed, ye were sealed with the Spirit of Pro∣mise; which is the Earnest of our Inheritance, &c.

METAPHOR.

AN Earnest is usually part of the best things which are in common Use and Estimation among Men; as Gold, Silver, &c.

II. An Earnest imports some thing bought or sold, as also an A∣greement, or Consent between two Parties, for the confirming of some Contract or Promise, which before was not settled.

III. An Earnest is given as a Pledg of some future good thing, purchased or promised to a Person.

IV. An Earnest oftimes of a great Bargain or Purchase is a consi∣derable

Sum, twenty or thirty Pounds, sometimes more hath been given in earnest of an Inheritance: an Earnest is commonly proportio∣ned according to the worth or va∣lue of the Purchase.

V. An Earnest is that which con∣firms or makes sure a Bargain or Contract between two Parties, by the means of which each claims his own Interest and Property.

VI. An Earnest puts a Bar to any who would unjustly stop, disanul, or make void the Covenant agreed upon.

VII. An Earnest confirms a Bar∣gain, so that it gives assurance to him, that receives it, of the Inheri∣tance or Purchase of whatsoever it is the Earnest.

VIII. An Earnest though it may be in it self, something of conside∣rable 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 receives the whole Sum, but the Earnest-Mony.

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 Possession thereof.

Parallel.

THe Holy Spirit (viz.) the Gifts, Graces and Operations thereof, is part of the best things which the great God (in this World) gives unto his dear Children.

II. The Earnest of the Spirit doth also denote (as 'tis observed by some) that spiritual Bargain which is made between God and a Believer. The Lord in a solemn Contract, requires of us our 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 might have (as I may say) the Bargain punctually observed, hath given us an Earnest,* 277.1 to wit, his Spirit, and we in receiving of it, shew our Assent and Consent to the Contract, to serve the Lord and become his for ever.

III. The Spirit is given by the Father to Believers as a Pledg or Earnest of the blessed Inheritance, which Christ purcha∣sed by his Blood for them, and upon the account of his own free Grace is promised to them. Who hath also sealed us, and given us the Earnest of the Spirit in our Hearts. 2 Cor. 1.22.

IV. The Spirit which God giveth to Believers, as the Earnest of Eternal Life,

is a great Sum, or that which is of consi∣derable Value; the Purchase being infi∣nite or invaluable, 'tis meet the Earnest should bear some Proportion to it; who is able to account or reckon up the worth of the Spirit of God, which is the Earnest of the Saints Inheritance? We may judg of the Value and Excellency of it by the fruits thereof, which are Love, Joy, Peace, Long-suffering, Gentleness, Faith, Meekness, Temperance, &c.* 277.2 One particular Fruit of the Spirit (viz.) Peace is such an inestimable Jewel, that the Apostle saith, It passeth all Ʋnderstanding.

V. The Earnest of the Spirit which God hath given to his People, confirms that mutual Contract and Agreement which is between him and them: God hereby claims a new Covenant-Right 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 Joh. 4.13.

VI. The Earnest of the Spirit prevents Satan from steping in to break and make void the Spiritual 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 my self to him. Depart from me, ye evil doers;* 277.3 for I will keep the Command∣ments of my God. The Lord rebuke thee Satan, &c. And hereby God looks upon him∣self concern'd to secure and make sure of the Soul to preserve his Right and Interest he hath in his People against all Enemies, that he might not lose his Bargain.

VII. The Spirit confirms the Cove∣nant of Grace so to Believers, that it gives them an assurance of Eternal Life and Glory to come; hence 'tis called, The Earnest of the Saints Inheritance,* 277.4 until the Redemption of the Purchased Possession.

VIII. The Gifts, Influences and Graces of the holy Spirit, tho they are in them∣selves of great Worth and Value, and accordingly greatly prized by the Godly; yet not to be compared to the full Fruiti∣on 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 be∣stows Grace, Peace, Joy, and the like,* 277.5 whilst Saints are in this World: and in∣deed 'tis upon this Earnest-Mony they live, and 'tis so much as is sufficient to bear all their Charges, and def••••ay all their Expences till they receive the everlasting Kingdom.* 277.6

X. There is also a distance of Time be∣tween the Saints receiving the Spirit, which is the Earnest of that glorious In∣heritance, and the full Possession of it. They receive the Spirit as the Earnest when, or soon after they believe, the

Time when they 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 Judg, will give me at that Day, &c.* 277.7

METAPHOR.

AN Earnest among Men is usu∣ally a certain Sum, either more or less, of Gold or Silver, which are but corruptible and earth∣ly Things.

II. The best and greatest Pur∣chase an Earnest among Men is given for, consists but of temporal things, that pass away and perish, as all Sublunary Things do.

III. Sometimes among Men, a Person who has given Earnest for such or such a Commodity, does afterwards recant his Bargain.

IV. Sometimes the Purchaser lo∣ses his Earnest, by flying from the Bargain, and so never has the In∣heritance.

V. Amongst Men, the Earnest of an Inheritance is given by the Pur∣chaser to the Seller, and he expects something of equal worth for that he parts withal for it.

VI. An Earnest among Men is given by the Purchaser, with an in∣tent or design to advantage himself thereby; 'tis chiefly his own Inte∣rest and Profit which he aims at in this Action.

Disparity.

THe Earnest of the Saints Inheritance is of an inestimable value, being of an heavenly and sublime Nature, the holy, blessed, and eternal Spirit of God, in the Operations, Gifts, and Graces thereof.

II. The holy Spirit is the Earnest of an Inheritance, incorruptible, and undefiled, and that fadeth not away,* 279.1 reserved in Heaven for us. Be thou faithful unto Death,* 279.2 and I will give thee a Crown of Life.

III. There never will 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 there∣by: Godliness is profitable to all things, having the Promise of the Life that now is,* 279.3 and that which is to come; it is great Gain.

IV. God will never, can never lose those Souls, 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,* 279.4 and none is able to pluck them out of my Father's hands.

V. The Spiritual Earnest is given by the Father, upon the account of Christ's Purchase, unto Believers. The Lord Jesus bought the Inheritance, and recei∣ved the Earnest of it for us, as Media∣tor, 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 eter∣nal Life.

VI. The Lord giving his Spirit as the Earnest of future Blessings, designs ('tis acknowledged) his own Glory thereby; but chiefly the Profit will be ours: 'Twas our Good, our Advantage Christ design∣ed and aimed at, in dying for us, and in giving his Spirit to us.

Inferences.

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 might inherit themselves, and give Earnest to make sure the Estate to themselves; but the Lord Jesus needed not to do so, he was Heir from ever∣lasting,

and all that he did as Mediator was for us, to enrich and make us happy and blessed for ever.

2. If God hath given to Believers the Holy Spirit, as the Earnest of their Inheritance, let them take heed they do not go about to defraud him of his Bargain: They are not their own, they are bought with a Price, and they have consented to this holy Con∣tract,* 279.5 by taking an Earnest from his hand. 'Tis great Injustice to deprive or keep back any part of a lawful Bargain from the Buyer, especially when he hath given Ear∣nest for it.

3. This shews what certain Hopes and good Assurances a godly Man hath of eter∣nal Life: 'Tis bought or purchased for him, 'tis given by Promise to him, the Pro∣mise is sealed; nay, more than this, he hath received a Pledg 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 and an Earnest of him. O how doth Divine Goodness condescend to poor Creatures,* 279.6 that the Heirs of Promise might have strong Consolation.

4. From hence Believers may learn how to repell and withstand the Temptati∣ons of Satan. Simon, saith our Saviour, Satan hath desired to have you, &c. But might not Simon (and so consequently every true Christian) say,* 279.7 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 my self to Jesus Christ, and he hath taken possession of me by his Spirit, that I might possess and enjoy him to Eternity.

5. 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,* 279.8 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.

Secondly; As they must hear, attend upon the Word, go out of themselves to Christ, rely upon him, and trust in 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 his Commandments, John 14.15, 16. If this be done in Truth and Sincerity, you shall certainly receive the Earnest of future Happi∣ness, as well as others.

6. 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 shewn already) defray all their Charge whilst they are in this World. 'Tis a great Sum; God gives like him∣self, and answerable to that Inheritance prepared and purchased for Believers.

7. 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;* 279.9 behold, I will pour out my Spirit upon you, I will make known my Words unto you.

The Holy-Spirit compared to a Seal.

Eph. 1.13.

In whom ye also trusted, after that ye heard the Word of Truth▪ the Gospel of your Salvation; in whom also after that ye believed, ye were sealed with that holy Spirit of Promise.

Eph. 4.30.

And grieve not the holy Spirit of God, whereby ye are sealed un∣to the Day of Redemption.

A Seal is an Instrument fitted to make an Impression or Mark, by which a Man knows the thing done, whatsoever it be, to be his own and not anothers Act; as also to ratify and make authentick Bonds, Covenants, &c. And in opening this Metaphor, of Believers being sealed by the holy Spirit, these things are meet to be noted.

1. The Letter written, or the Vessel filled with Treasure, every true Christian.

2. The Wax appointed to the Seal, and that is the Heart,* 279.10 the relenting and pliable Heart of a Sinner, Heb. 10.16.

3. The Sealer, that is, as some conceive, the Father, or the Lord Jesus Christ; others more immediatly the holy Spirit, or third Person of the Trinity.

4. The Seal, as some understand, is the Word of God, others the Spirit; we in∣clude both jointly considered.

5. The Sealing or Impression active, is the Act of applying the Word in the Mini∣stry of the Gospel, by the help of the Spirit, to the Soul.

6. The Print or Impression passive, or Image of the Seal left in the Wax, is called the Image of God, or Knowledg, Faith, Love, Truth, Holiness, &c. which are originally in God, and communicated to us by the Word and Spirit from him.* 279.11

7. The End of Sealing, which is Secrecy, Property, and Security, which things will appear more fully in opening the Metaphor.

METAPHOR.

A Seal (especially if it be the King's Seal) is highly prized, and very carefully kept.

II. A Seal makes an Impression in the Wax like it self, or leaves a resemblance of it.

III. Before the Seal can make an Impression, the Wax must be mel∣ted, or made pliable, soft, and fit to take it.

IV. The Seal alters the Form of the Clay 'tis set or stamp'd upon. A piece of Clay is a rude Lump, with∣out form or figure, saith Mr. Caryl, but if you take a Seal and stamp up∣on it,* 280.1 that Clay receives any Figure, or Coat of Arms, that is engraven upon it.

V. A Seal is to confirm and make sure Bonds, Contracts, or Covenants that are made between Man and Man. If an honest Man makes a Promise of such and such things to his Friend, he thinks he hath ground to hope those good things, so promised him, are his own; but if he gives it under his Hand in Writing, he concludes he is more sure; but if the Writing, Covenant, or Promise be sealed, 'tis as firm and as sure as he can desire to have it.

VI. A Seal is used to distinguish or differ things one from another, whereby Property is known and secured; a Merchant knows his Goods from other Mens by the Seal or Mark he sets upon them.

VII. A Seal is used to confirm and make Laws Authentick; till they have the King's Seal stamp'd upon them, they oblige not the Subject to Obedience.

VIII. A Seal is used to secure, preserve or keep safe several things, which otherwise might be spoiled, run out, and become good for no∣thing. Things that we would not have any to touch, nor meddle with, we set a Seal upon.

IX. A Seal many times is coun∣terfeited by ill Men, they indeavour to imitate it as nigh as they can, to cheat poor ignorant People thereby.

X. A Seal is used to hide or keep back others from the Knowledg of things; if a Man have any thing to write unto his Friend that he would not have others know, he seals up his Letter, upon the account of Se∣crecy, tho 'tis like afterwards, in convenient time, those things so conceal'd are discovered.

Parallel.

THe holy Spirit is the King's Seal, the glorious King of Heaven and Earth, and therefore is highly valued and prized by every true Christian.

II. The holy Spirit makes an Impressi∣on on the Heart, there is in a Believer a Similitude, a Likeness or Resemblance of God; every Saint hath the Image of the Spirit upon him, he is holy, harmless, heavenly, &c.

III. Before the holy Spirit seals any Person to the Day of Redemption, the Heart is broken, softned, and made plia∣ble by the Word, and powerful Operati∣ons of Grace, and so made fit to take that heavenly Impression. And thus you have David speaking, I am poured out like Water, and all my Bones are out of Joint: My Heart is like Wax, it is melted in the midst of my Bowels.

IV. The Spirit makes a change upon the Soul of a Man or Woman that receives the Impression of it, it alters every Fa∣culty, and puts a new Form or Figure (as it were) upon it. Man naturally is a rude Lump, a gross and confused Piece, by reason of Sin, till the Spirit stamps upon him, or infuses into him new Habits.

V. The Holy Spirit confirms and makes sure the Covenant and Promises of God to Believers;* 281.1 God hath not only made gracious Promises to them, of Par∣don, 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 Kind∣ness to them, he hath given them his Seal, they have his Promise, his Word,* 281.2 and his Spirit also, that they might not doubt of the Truth and Stability of his Covenant.* 281.3 We are his Witnesses of these things, and so is also the Holy Spirit, whom God hath given to them that obey him.

VI. The Holy Spirit distinguishes or differs one Man from another; God hath set his Seal or Mark upon all his People. The Foundation of God remaineth sure, having this Seal,* 281.4 The Lord knoweth them that are his. If any Man hath not the Spirit of Christ, he is none of his.

VII. The Holy Spirit is the broad Seal of Heaven,* 281.5 by which all the Laws and Institutions of the Gospel were ratifi∣ed and confirmed, with Signs and Won∣ders in the Primitive Time; by which means they come to be Authentick, and everlasting Laws, obliging all Men to Obedience; and all Laws of Spiritual Worship, Traditions, and Institutions, injoyned by any Potentate, Assembly, or Council what∣soever, that were not thus sealed or witnessed to, are utterly to be rejected.

VIII. The Spirit secures, preserves, and keeps safe all true Believers from the Danger they continually are exposed to, from Sin, Satan, and the Insnarements and Mischiefs of this evil World. Satan, nor wicked Men must not, cannot destroy the Servants of God, because of the Mark or Seal he hath set upon them. Set a Mark upon the Men that mourn, &c. saying, Hurt not the Earth,* 281.6 &c. till we have sealed the Servants of our God in the Fore∣head, &c. And it was commanded them, that they should not hurt the Grass of the Earth, neither any green thing, neither any Tree, but only those Men, which have not the Seal of God upon their Forehead.

IX. The Spirit is oftimes counterfeited by Satan, who transforms himself into an Angel of Light, as do his Ministers, as if they were the Ministers of Righte∣ousness; hence they pretend to Light, Spirit and Holiness, and beguile the ignorant and unwary Souls to their Eternal Ruine.

X. The Holy Spirit hath hid or seal'd up some things from some Men;* 281.7 Bind up my Temstiony, seal the Law amongst my Disciples. Many things are hid from Saints themselves, in dark and mysterious Pro∣phecies in the Holy Scripture. Seal up those things which the seven Thunders utte∣red, &c. Yet in due time those things shall be revealed, and not only so, but

the Saints of God themselves, by the Spirit are such a sealed and hidden People, that but a very few can read and understand them, though legible to be read of all the chosen and elect Seed, and Heirs of Promise, and in that great Day they shall be known by all the World.

METAPHOR.

A Seal among Men, after a Bond or Covenant is sealed therewith, may be defaced or bro∣ken, and thereby the said Bond or Covenant may lose its Virtue, Effica∣cy, and not be deemed good and Authentick in Law.

II. A Seal among Men can make no Impression without a Hand, or one to seal therewith.

III. A Seal is an Instrument made by the hand of some Artificer of earthly Matter or Substance, and makes only a humane or external Impression.

IV. A Seal may be lost, or grow old and defective, and so make no perfect and clear Impression.

Disparity.

THe Holy Spirit having once made a gracious and glorious Impression in the Soul of a Man, neither Devil, nor any other Enemy can ever, by all their Strength and Skill utterly deface, tear or break it, so as to make the Covenant of Grace to lose its Virtue and become of none Effect to the Soul; hence Believers are said,* 283.1 To be sealed to the day of Re∣demption.

II. The Spirit is not only the Seal, but the Sealer, he makes the Impression, needing no other, and also is the Seal by which the Impression is made.

III. The Spirit is an uncreated Being, or an immortal Substance, and makes a divine and heavenly Impression in the Mind or Soul of a Man or Woman, which by the operation of God's Grace is made pliable and meet to receive it.

IV. The Spirit can never be lost, grow old, be wore out, or become defective; so that the Impression it now makes, is the same in every respect with that it made five thousand Years ago.

Inferences.

FRom hence, we may perceive by whom the Change or Difference is made, which is in any Person. Man is born in Sin, and rather resembles Satan, bears his Image, than the Character and Likeness of God Almighty, till the Holy Spirit stamps a new and heavenly Character upon them, or infuses a spiritual Habit into him. Who makes thee to differ from another, or what hast thou, which thou hast not received, &c.

II. It may serve to stir every one up, to examine their Hearts, whether they have received the Impression of this Spiritual Seal: as is the Seal, such is the Impression it makes. They that are after the Spirit, mind the things of the Spirit: But we all with open Face, beholding as in a Glass, the Glory of the Lord, are changed into the same Image,* 283.2 from Glory to Glory, even as by the Spirit of the Lord.

III. For further Trial take these few brief Notes following.

1. Were your Hearts ever humbled in the sence of Sin, broken in pieces, melted, made soft, and pliable to receive the Seal? The Heart of Man naturally is hard and obdurate, and will not take this spiritual Impression.

2. Did the Spirit ever set home, and seal any Promise in particular, or Promises in general upon your Hearts? so that you can say with the Prophet David, Lord remember the word unto thy Servant, upon which thou hast caused me to hope. Psal. 119.49. The Ephesians are said to be sealed with the Spirit of Pro∣mise. Eph. 1.13.

3. Are you formed into the Likeness and Image of the Spirit? There is in that Soul that is sealed by the Spirit, a certain Impression of Divine Light; former Darkness flies away, and the Eyes of the Understanding are enlightned, the Soul sees an Excellency in God, and in Jesus Christ,* 283.3 a transcendent Beauty in divine Ob∣jects, and values the Knowledg of Jesus Christ and him crucified, above all the things in this World.

4. Are you holy, heavenly, spiritual? are there Principles of true Piety and God∣liness wrought in you? Do you love God because he is holy, and love his Word be∣cause of the purity of it? Do you breath and pant after a further Conformity and Likeness to him?

5. Is thy Heart washed from its Filthiness? If thou art not cleansed from thy for∣mer Wickedness, and swinish Nature, thou mayest assure thy self thou hast not the Spirit of God in thee, thou art far from being sealed therewith. 'Tis by the virtue of those Promises that are imprinted upon the Soul by the Holy-Gost, that a Man comes to cleanse himself from all Filthiness of the Flesh and Spirit, and to perfect Ho∣liness in the Fear of God, 2 Cor. 7.1.

6. Doth not thy Heart condemn thee, for allowing thy self in any known Sin, or for living in the continual neglect of any one known Duty? The Spirit witnesseth with our Spirits, that we are the Children of God. Where it is a sealing Spirit, it is a witnessing Spirit. It compares the Heart and Life of a Man with the Rule of the Word: and if the Bent and Stream of the Soul be Heaven-ward, and his sincere Design is after God, and to live to him in this World, as well as to live with him in the World to come; to be holy here, as well as to be happy hereafter; then the Spirit witnesses for him: But if otherwise, it witnesses against him, and his own Spirit condemns him.

IV. Moreover, this may inform sincere Christians to their unspeakable Joy, how firm and sure the Covenant of Grace is to them. They are sealed with the holy Spirit unto the Day of Redemption; they are mark'd for Heaven, and cannot lose their Title to the eternal Inheritance, because they cannot lose the Seal of it: As they have recei∣ved the Earnest of it, so they have the Witness and Seal of it, that it might be every way firm and sure to them.

V. Let all who profess the Gospel, and pretend to the Spirit, strive to get this Seal. 'Tis not enough to read of the Covenant of God, and to have some external knowledg of it, and dispute about it; but labour to get it sealed to you by the holy Spirit.

VI. If the Spirit be the Earnest and Seal of this blessed Inheritance, 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 the 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, Clamor, and Evil-speaking be put away from you, 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 Re∣demption.

Lastly; Take heed Satan does not deceive thee with a counterfeit Seal. Many are confident they have the Spirit, Light, and Power, when 'tis all meer 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 con∣clude 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 his Word, carefully to be observed and kept, till he comes the second time without Sin unto Salvation.

The Spirit compared to a River.

Psal. 46.4.

There is a River, the Streams whereof make glad the City of God.

John 7.38.

He that believeth, out of his Belly shall flow Rivers of living Water.

Rev. 22.1.

And he shewed me a pure River of Water of Life, as clear as Chrystal, proceeding out of the Throne of God, and the Lamb, &c.

METAPHOR.

EVery River hath a proper Head or Fountain, from whence it doth proceed.

II. A River hath much Water in it, a Cistern or Vessel will contain but small quantities; some Rivers contain abundance, and can never be emptied.

III. A River lieth open and free to all; every Man that passeth by makes use of a River, if he needs it. Fountains and Conduits are ma∣ny times seal'd, or lock'd up, and 'tis hard to come at Water out of them; but a River doth freely send forth its Streams, that run continu∣ally, never cease day nor night.

IV. Many Rivers are very deep. Altho 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 dange∣rous, so that none dare adventure into them: Hence Marks and Bounds are many times set up to give notice.

V. A River is the proper Ele∣ment of Fishes, and many living Creatures; they are produced by it, and live in it.

VI. A River is good to wash in, to cleanse, purge, and carry away Filth, and noxious Pollution.

VII. A River hath its Banks to keep it in its proper Bounds, and make it run in its own Chanel, by which means People know whither to go, if they would partake of the Benefit of its Waters.

VIII. Some Rivers overflow their Banks at some certain times, and greatly enrich the Soil, and make it fruitful; as particularly, the Ri∣ver Nilus in Egypt.

IX. A River is profitable for Commerce, Traffick, and Naviga∣tion; it is the means of Conveyance of the rich Commodities of one Kingdom to another, and of one City to another; by which means, People, Cities, and Nations are greatly enriched. What a great Conveniency is the River of Thames to the City of London! By this means also one Friend can soon go to another, and often hear each from the other.

X. Some Rivers run very swiftly, bear all down before them, are so impetuous, as they cannot be stop∣ped in their Course and Chanel. A swift Stream washes away Filth best.

XI. Some Rivers environ Towns, and are instead of other Fortificati∣ons to them, making them strong, and hard to be taken.

XII. A River causes those Trees that are planted by the side of it, to thrive and grow exceedingly. The Waters softening the Ground, their Roots spread forth, they flourish; when those that are planted on Heaths, and barren Mountains, wither and fade away in a Time of Drought.

XIII. A River is very pleasant and delightful, as well as profitable to them that dwell by it; and they can take their Walks by the sides thereof.

XIV. A River carries, or conveys, by the help of Boats, and other Vessels, many Things and Persons, (whose Purposes and Intentions are that way steer'd) into the Ocean.

XV. Sometimes a River is so still, calm, and quiet, that you cannot discern any Motion; and then without meer human artificial

means, no Ship, Boat, or Vessel can sail or move along.

XVI. Some Rivers divide one Country or Nation from another.

XVII. 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 or standing Waters. A River pur∣geth it self; and if a Branch or small Stream runs through a loathsom Ditch, it carries away the Pollution of it.

XX. The Waters of a River are good to drink, and satisfy Thirst.

Parallel.

THe holy Spirit is said to proceed from the Father:* 285.1 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, he shall testify of me: It proceeds out of the Throne of God,* 285.2 and the Lamb.

II. The holy Spirit is called a River, (not a Cistern, not a Vessel) to denote that Fulness of the Water of Life which is in it, the Abundance of heavenly Blessings that flow from it; all the Godly in all Ages, from the beginning of the World, have been supplied from this River: Thousands, and Ten Thousands, have drawn out of it, have been filled with it, have had their measures of it, as God in his Wisdom saw good to communicate it to them; yea, and our blessed Savi∣our received it without measure: And yet the River is as full as ever, in it self, there is no emptying of it.

III. The holy Spirit is a River that li∣eth 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 will give freely to him that is thirsty,* 285.3 even the Waters of Life. Ho every one that thirsteth,* 285.4 come to the Waters, &c.

IV. This spiritual River is wonderful deep, there is no searching out the Depths thereof.* 285.5 Who knows the mind of the Spi∣rit, but he that searcheth all things? The Purposes, Decrees, and secret Ways of the Spirit, are unknown to Men in many respects, tho some of his Ways, Influen∣ces, and Operations are discernible. Be∣lievers 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 set Bounds by the Word how far we should go; and let all take heed on their Peril that they adventure no further.

V. The holy Spirit is the proper Ele∣ment of all true Believers; they are born by the Spirit, live by the Spirit, and walk in the Spirit.* 285.6 Ministers are Fishers of Men. See the Parable of the Net.

VI. This River is good to wash, purge, and carry away Filth, and all abominable Pollution of Sin, both in Souls, Chur∣ches, and Nations, where the Water of this River runs: Such were some of you, but ye are washed, but ye are sanctified,* 285.7 but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God.

VII. The Spirit hath its proper Bounds, and always runs in its spiritual Chanel, viz. the Word and Ordinances, God's publick and private Worship; and thither all must have recourse,* 285.8 that would receive the precious and glorious Blessings and Benefits thereof; if you would have these sacred Waters, you must observe the Chanel where this River runs:* 285.9 Where I record my Name, I will come unto thee, and will bless thee. When the Disciples were assem∣bled together, they met with the Spirit, that being their Duty, and Christ's Institution.

VIII. This spiritual River hath several times overflowed, there being a Redun∣dancy of Water in it. Great Multitudes have been marvellously watered, and made fat and fruitful on a sudden, and shall again when the time is come. God sometimes extends Mercies and Gospel-Blessings beyond his usual method; being a free Agent, may, if he pleaseth, anticipate his own Order. He hath promised to open Rivers in the Desert: And it shall come to pass in that day, that the Lord shall bear off from the Chanel of the River, unto the Stream of Egypt. God meets with some,* 285.10 as he met with Paul, who was running from him. The Scripture speaks of a Time, when the Knowledg of the Lord shall cover the Earth, as the Waters cover the Sea. In that day this River shall overflow, and cover the whole World.* 285.11 There shall be on every high Mountain, and on every high Hill, Rivers, and Streams of Water. I will open Rivers upon high Places, I will make the Wilderness a Pool of Water, and the dry Land Springs of Water. Behold, I will do a new thing, now it shall spring forth, shall ye not know it: I will even make a Way in the Wilderness, and Rivers in the Desert:* 285.12 The Beasts of the Field shall honour me, the Dragons, and the Owls; because I give Waters in the Wilder∣ness, and Rivers in the Desert, to give Drink to my People, my Chosen.

IX. The holy Spirit is gloriously ad∣vantagious for spiritual Commerce and Traffick. 'Tis that which, by the use of Ordinances, conveys the Riches of Hea∣ven to Dwellers here below: He shall re∣ceive of mine, and shew it unto you: He will bring all things to your remembrance. 'Tis the Spirit that stores the City of God with all its Divine Riches. There is no Trading to Heaven, but by sailing in this River; Faith can do nothing without it. If these Waters do not run, our Souls can make no good Return from the Ce∣lestial Shore. The Church, and every Family of the Godly, would soon be starved, were it not for this heavenly and spiritual River; hence 'tis said to rejoyce the Righteous: There is a River, the Streams whereof make glad the City of God, the holy Place of the Tabernacle of the Most High.* 285.13 By means of this River we often take a Voyage to our Father, and come to Jesus Christ, and daily in the Word hear from them: For through him we both have access by one Spirit to the Father.

X. This spiritual River, as 'tis deep, so 'tis very swift, tho 'tis not always dis∣cerned to be so by us, nor doth the Stream indeed seem to us to run always with a like Motion. But when God doth (as it were) open the Flood-Gates, then it runs very swift, and is so impetuous, that it drives all down before it: Lord,* 285.14 said Saul, what wouldest thou have me to do? When God causeth its Passage to be clear, it bears down all Opposition, carries away our slavish Fears, our Unbelief, our Earthly-mindedness, and all Consultings with Flesh and Blood, making thereby our Souls very clean, washing us as in a Stream which is very powerful, carrying away all our great Defilements. 'Tis not in the Skill of Men or Devils to stop this River, even the strong Operations of the Spirit, in a Person, Church, or Nation, when God opens the Sluces for it.

XI. This River is a Believer's Strength: Not by Might, nor by Power, but by my Spi∣rit, saith the Lord.* 285.15 'Tis the Churches sure Fortification: When the Enemy comes in like a Flood,* 285.16 the Spirit of the Lord shall lift up a Standard against them. Those that are environed by the Spirit, need not to fear the Stormings of Men or Devils, even those Churches or Souls, who enjoy the smooth and sweet Streams of this River.

XII. Those Churches or Souls, who enjoy the blessed Streams of this spiritual River, grow, flourish, and bring forth much Fruit. He shall be like a Tree planted by the Rivers of Water,* 285.17 that bringeth forth his Fruit in due season, his Leaves shall not wither. They shall spring up as Grass, as Willows by the Water-Courses.* 285.18 Blessed is the Man that trusteth in the Lord,* 285.19 whose Hope the Lord is: For he shall be as a Tree planted by the Waters, which spreadeth forth his Root by the River, and shall not know when Heat cometh, but her Leaf shall be green; and shall not be careful when the Year of Drought cometh, neither shall cease from yielding Fruit.

XIII. This spiritual and heavenly Ri∣ver yields the Church, and all true Belie∣vers, much Joy and sweet Delight; no Pleasures like those that flow from the Spirit: The Fruit of the Spirit is Joy,* 285.20 Peace, &c. And sometimes when they partake of these Celestial Streams, they are so delighted thereby, that they cannot forbear breaking forth into singing: There is a River, the Streams whereof make glad the City of God, &c.

XIV. This spiritual River, in the use of the Ordinances and Appointments of the Gospel, will carry a Soul, whose Pur∣pose and serious Intention is bent that way, to God, the Ocean of all Fulness, and into the great Depths of everlasting Bliss.

XV. The Spirit of God sometimes seems not to strive or move at all upon the Hearts of Men and Women, (not only upon the Wicked, of whom God hath said,* 285.21 My Spirit shall not always strive

with Men); but also the Godly them∣selves cannot sometimes perceive a visible or sensible Operation thereof. And then their Spirits seem like Vessels becalm'd; no Duty or Service perform'd hath any Life or Activity in it, it being only performed by the Strength of natural or acquired Parts and Abilities.

XVI. This spiritual River divides the Church from the World, Believers from Unbelievers: For who maketh thee to differ from another?* 285.22 And what hast thou which thou didst not receive?

XVII. After brokenness of Heart, or a Multitude 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?

XVIII. This spiritual River carries and bears up the weight of the whole Church, which sails like a Ship along these Waters; and every Saint, notwith∣standing all those heavy Weights of Sin, and other unprofitable Burthens, that are in and about them, are sustained by these Divine Waters.

XIX. The Spirit is a pure Stream, as clear as Chrystal;* 285.23 its Waters are sweet and savoury, and wheresoever they come, they cleanse and wash away all Corrupti∣on. No Man's Heart, tho it be never so much polluted and foul, like a stinking Ditch, yet if a small Stream or Branch of this River be let into it,* 285.24 and hath a free Passage, it will carry away all the Filth and Pollution thereof.

XX. The Waters of this River are ex∣ceeding good for the Soul to drink, and nothing else can allay or satisfy the inward Thirst and Desire thereof.* 285.25

METAPHOR.

ALL earthly and elementary Rivers have a beginning.

II. Other Rivers are fed by Springs or Fountains, &c. They have not their Waters from them∣selves; a River is not the same Head or Original from whence it proceeds.

III. Other Rivers are subject to decay, do not always run with the

same Strength; a dry Summer makes abatement of its Waters; many Rivers have been quite dried up: God threatned the Egyptians,* 286.1 that he would deal so with the River Nilus.

IV. The Waters of natural Ri∣vers only cleanse and wash the Body from external Filthiness.

V. Other Rivers may grow mud∣dy, foul, and unsavoury, the Water not good, nor wholesom to drink of.

VI. Other Rivers may be lock'd up, or turned another way; 'tis possible to turn the Chanel and Course thereof. Many Rivers have been made to forsake their ancient Currents. This goodly River, which feeds London, may be lock'd up, and turn'd another way by an Enemy.

VII. Other Rivers may be frozen up; tho running Streams do not freeze so soon as standing Waters, yet sometimes they freeze also.

VIII. Other Rivers breed noxi∣ous Creatures, of strange and diffe∣rent 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 di∣mension comparatively.

Disparity.

THis River, the Spirit, is from ever∣lasting to everlasting, without be∣ginning, and without ending.

II. This River, the Spirit, is a Foun∣tain as well as a Stream; tho 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?* 287.1 Thou hast not lied to Man, but to God. There are three that bear Record in Heaven, the Father, the Word, and the Holy-Ghost; and these Three are One.* 287.2 The Spirit of the Lord hath made me, &c. The Spirit knoweth all things, sheweth us things to come,* 287.3 is the Object of Divine Worship; the Sin against the Spirit can never be forgiven. From all which Instances, it is evident that the Spirit is God. See the Metaphor Light, Book 3. pag. 22, 23, 24.

III. This River, the Spirit, never de∣cayeth; it hath as much Water in it as ever it had; 'tis as broad, as deep, and as

full now as it was at the beginning, tho many Thousands have taken plentifully of it. No Drought can abate its Chrystal Streams; it is infinite in it self. Tho God hath provided a Chanel of Ordi∣nances, to convey some of its Waters to his Chosen, yet it cannot be circumscri∣bed nor limited, as 'tis in it self.

IV. The Water of this River cleanseth the Soul and Conscience; it washeth away all spiritual or internal Pollution and Uncleanness.

V. This spiritual River can never be foul'd, nor made muddy, nor be un∣savoury; 'tis 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 Chanel. 'Tis impossible to lock it up, or turn its Course. How can Men of finite Beings, obstruct the infinite God in his ways and manner of working?* 287.4 Whither shall I go from thy Spirit? I will work, and who shall let it?

VII. This River can never be frozen. The bleakest Wind, the sharpest Air, the coldest Season, cannot change it. These Divine Waters run as freely in the cold Winter, as in the Heat of Summer; they are of a very warming and comfor∣ting quality.

VIII. This Spiritual River bringeth forth only Creatures of a harmless Quality. All Believers, so far as they are regenerated, are the Production or Off-spring of the Spirit, & are of the same holy, heavenly, merciful, and harmless Disposition.

IX. This River is of great dimension: Who by searching can find out God to Per∣fection? His Length, Breadth, and Depth, are past finding out. The Spirit is incomprehensible, an immense and in∣finite 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,* 287.5 for the Waters were risen, Waters to swim in, a River that no Man could pass over.

Inferences.

WE may perceive from hence the Excellency and Necessity of the holy Spirit: He 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 Heath in the Wilderness, and it is the Spirit that moistneth them; our Hearts are 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.

II. It also sheweth us the Excellency of Ordinances, which are as the Chanel in which the Waters of this River run, or the Pipes through which these Streams are conveyed to the Soul.

III. Bless God for this River, for his opening a free Passage through Jesus Christ, for its flowing forth unto us, and for causing us, the People of England, to live by the side of such a Chrystal Stream. O what a happy Land is that, which hath a River of Water of Life running through it!

IV. When you see profitable and delightful Streams, think seriously of this sacred and heavenly River.

V. Let all be persuaded to come to this River: Ho•••• every one that thirsteth, come to the Waters,* 287.6 &c.

Four Motives considerable.

1. Consider, have you not great need to have your Hearts purged and softned by this Spiritual River? &c.

2. There is no other River, no other Way, no other Fountain, that can supply your Wants. If you wash your selves with Snow-Water, it will not do away your Filth; if you could bathe your Souls in a River of Tears, yet unless you are washed in Christ's Blood through the Spirit, your Sin will cleave to you.

3. This River is large enough; and yet as 'tis large, 'tis free. All may come and partake of these Waters;* 288.1 none are excepted: Whoever will may come, and take of the Waters of Life freely.

4. This River is near, the Streams thereof run by your Doors.

VI. Moreover, from hence let Professors try themselves, whether they have been washed and bathed in this River, and have tasted of its Waters, yea or no.

Art thou mollified? Is thy Heart made tender? Art thou cleansed? 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;* 288.2 they will heal a wounded Spirit, a gauled Conscience; they are good to clear the Sight, causing one to see far off. Are the Eyes of thy Understanding enlightned? Dost thou prize the Ordinances of God, that convey these Waters of Life unto thy Soul? Is the Water of this R••••ver sweet to thy Taste? Is this River thy chief Element? Dost thou live in the Spirit, and walk in the Spirit?

VII. VVhen you remove from one Place to another, from one Country to another, from one Land to another, be sure to plant your selves near the Chanel of this River, go not from these VVaters: Labour to live near the Ordinances of God, and where the VVater of Life is to be had.

VIII. Pray fervently, that God would never turn the Course of this River another way. VVhat would become of God's Church in England, were it not for this Chrystal Stream?

The Holy-Spirit compared to Water.

Ezek. 36.25.

Then will I sprinkle clean Water upon you, &c.

Joh. 7.38, 39.

He that believeth on me, as the Scripture hath said, out of his Belly shall flow Rivers of living Water. But this spake he of the Spirit, which they that believe on him, should receive, &c.

In both these places, and divers others, the Holy Spirit is compared to Water.

METAPHOR.

WAter for its rise, is from the Ocean; thence it comes, and thither it returns.

II. Water cleanses from Filth and Pollution. Cloaths and other things that are defiled, are usually washed and made clean in Water. It is indeed the Bath of Nature, which the God of Nature hath appointed for the cleansing of things or Crea∣tures that are polluted.

III. Water hath a cooling Virtue, it cools the Earth after a vehement hot and parching Season; so the sweating Travellor cools himself by washing in Water. When the Sun by its scorching Beams, hath made a Room hot, wash it with Water, and 'tis brought immediate∣ly into a cool Temper.

IV. Water makes the Earth fruit∣ful, 'tis of a fructifying nature. How barren? how unprofitable is it in a great Drought? The Grass fadeth, withereth, and is dried up: but when a soaking Shower falls upon it, how green and flourishing is it immediately made thereby.

V. Water softens and mollifies the Earth. David speaking of the Earth, saith, Thou waterest the Ridges thereof,* 289.1 and makest it soft with Showers.

VI. Water hath a healing Vir∣tue in it. Some great Wounds have been healed only by washing in Water. Some Waters in England are soveraign good to cure many Distempers and Diseases of the Bo∣dy,* 289.2 like the Pool called Bethesda.

VII. Water is so necessary a thing, that we cannot live without it, many have perished for want of it.

VIII. Water is good to quench ones Thirst, to allay the heat of our Stomacks, and to satisfy the long∣ing Desire, and remove the intole∣rable Pains that rise from an excess of Drought.

IX. Water is free and cheap, ea∣sy to come at, it doth not cost us much, 'tis a common Element, none are barr'd from it.

X. Water is necessary to quench Fire; when by Treachery of Ene∣mies, our Houses have been set on fire over our Heads, how servicea∣ble have we found Water to be to quench it!

Parallel.

THe Spirit flows from God, the Oce∣an of all Fulness. But when the Com∣forter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, he shall testify of me. Joh. 15.26.

II. The Spirit of God purges and washes the Conscience from the horrid Defilement of Sin. I will sprinkle clean Water upon you, and ye shall be clean from your Filthiness. And such were some of you,* 290.1 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. The Spirit cleanseth, by applying Christ's Blood, and by creating clean Dispositions in the Soul. See River.

III. The Spirit hath a cooling Virtue in it. The Heart of a Man, is subject to great Heats, sometimes its sweltered with Temptation. Satan by shooting his fiery Darts, puts a Believer into vio∣lent Heats.* 290.2 As the Hart is by the Hun∣ter 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. Sometimes Men are put into great Heats by prevailing and raging Corruptions; They are (saith the Lord) as an Oven heated by the Baker.* 290.3 The Spirit cools this Heat, partly by subduing the lustings of the Flesh, and partly by strengthning 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.* 290.4 When Saul was in that hot and raging Heat, to shed the Blood of the Saints, the Spirit quickly allays his Rage and Fury.

IV. The Spirit where e're it falls, makes the Soul fruitful. Men's Hearts naturally are barren, and like the parched Heath in the Desert; but when this sacred Rain comes down upon them, they quickly look green, and in a glorious manner fructifie and bring forth the Fruits of Righteousness; as appears in the Case of Zacheus, no sooner did he receive of this divine Water, and Salva∣tion was come to his House, but he crys out, Half my Goods I give to the Poor.* 290.5

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 stubborn and rocky-hearted Sinner, but he is made tender and pliable thereby. Lord, (saith Soul) what wilt thou have me do?* 290.6 He was soft, mollified, and melted, willing to do what ever the Will and Pleasure of God was.

VI. The Spirit heals all the Wounds and Diseases of the Soul. Lord,* 290.7 be mer∣ciful unto me, and heal my Soul (saith David) for I have sinned against thee.* 290.8 He sent forth his Word and healed them. No Soul that ever took down one draught of these Waters, but was cured of what∣soever 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.

VII. The spirit is of absolute necessi∣ty, without it we cannot live to God, can't 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.

VIII. The Spirit of God allays that great Drought that is in Men and Wo∣men naturally after perishing things.* 290.9 But whosoever that drinketh of the Water that I shall give him, shall never thirst, &c. It greatly satisfies the spiritual Desires of the Soul, giving Peace, inward Content∣ment and Joy through believing.

IX. The Spirit and the Blessings there∣of are free. Ho, every one that thirsteth,* 290.10 come ye to the Waters. Whoever will,* 290.11 let him take of the Water of Life freely.

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, burn and consume our Souls, and bring us to utter Deso∣lation.

METAPHOR.

OTher Water many times doth prove prejudicial to the Bo∣dy; when it is received at certain times too freely, it surfeits, and indangers the Life.

II. Waters, (whether taken in the common Acceptation, elementa∣ry Water, or cordial Waters or

Spirits prepared by Art) are not Waters of Life; no Water can beget Life, nor give Life to the Dead.

III. Water may be defiled, made muddy, and become unwholsome and unfit to drink or wash in.

Disparity.

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 sur∣feits 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. Be∣cause it makes the Hearts of Christians lively, and increases Life in them. 4. 'Tis called Water of Life, because it brings unto everlasting Life.* 292.1 The Water that I will give him, shall be in him, a Well of Water, springing up into Everlasting Life.

III. The Spirit ever remains pure, and admits of no Filth; 'tis impossible to defile this Water, or make it unfit for the Souls of Sinners. See River.

Inferences.

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.* 292.2 If any Man have not the Spirit of Christ, he is none of his. Those that have not this clean Water sprinkled upon them, their Filthiness remains.

II. What Fools are those Men, who refuse to drink of the Water of Life? 'tis but drinking, and live for ever!

III. 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 inquire after the Water of Life? or leave all their secular Business for the good and health of their immortal Souls? To perswade you to acccept of a word of Counsel, take these few Motives.

You are invited; Ho, every one that thirsteth, come ye to the Waters, &c.* 292.3 These 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.* 292.4 If any Man thirst, let him come to me and drink.

The Holy-Spirit a Witness.

1 Joh. 5.6, 10.

It is the Spirit that beareth Witness, because the Spirit is Truth. He that believeth on the Son of God, hath the Witness within himself.

Rom. 8.16.

The Spirit it self beareth Witness with our Spirit, &c.

Rom. 9.1.

My Conscience also beareth me Witness in the Holy Ghost, &c.

A Witness is absolutly necessary for the keeping up of Justice, de∣ciding of all Matters of Moment, or to the putting an end to Controversies that may arise between Parties; and for the con∣firming and establishment of Truth.

METAPHOR.

WItness imports something to be done, that is to be attested when it shall be requi∣red, or when there is need of it.

II. A good Witness is a just and impartial Person, one that will tell only the Truth.

III. A good and faithful Witness decides Controversies upon Trial the right way.

IV. One Witness is not sufficient to the deciding of some Differences, in some Cases there should be more than one Witness. In the mouth of two or three Witnesses, shall every Word be established.

V. A Witness is highly esteemed, and his Testimony prized by a Man falsely accused, when his Life lies at stake thereby; especially when such clear Evidence is given in for the Defendant, that tends to the clearing up his Innocency and abso∣lutely to acquit him, and to his great Honour, set him at liberty, not∣withstanding those cruel and false Accusations of his Enemy.

VI. A good Witness many times gives in such clear Proof and Cir∣cumstances, to the deciding of Con∣troversies and ending Differences, that the Matter appears exceeding plain in the sight of all Persons.

VII. A good and faithful Witness brings a Man sometimes off trium∣phantly, that all were ready to con∣clude was a dead Man.

VIII. A Witness is so necessary to confirm Bonds, Contracts and

solemn Covenants that they are not look'd upon Authentick, and good in Law without.

Parallel.

THere is somthing done by Christ for us, and in us, which it is needful there be a Witness of, to confirm and establish both. (1.) Whatever the Lord Jesus did in the days of his Flesh, as the sent one of the Father, was born 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. The Holy Spirit is a just and im∣partial Witness.* 294.1 The Spirit beareth Wit∣ness, because the Spirit is Truth.

III. So the Holy Spirit decides and ends the great doubt that arises in the Heart about the work of Grace the right way; will not speak Peace to him to whom it doth not appertain; will not clear 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.

IV. So in the great case of Interest or no Interest in Jesus Christ, or about Faith and Regeneration, there must be two or three Witnesses, no more is required. First, The Spirit of God. And secondly, Our Spirit, or the Testimony of our own Conscience. The Spirit it self beareth Witness with our Spirits,* 294.2 that we are the Children of God.

V. When the Spirit of God, with a Man's own Conscience, gives in Evidence for him touching his Sincerity, when accused by Satan and by wicked Men, and rendered as a vile Hypocrite, as Job was, it doth clear him and makes his Heart light; and how doth he prize and esteem of such a Friend? Alas! had not a Christian the Witness in himself, to clear and bear up his Soul, he would sink down many times into utter Despon∣dency: but this made holy Job to tri∣umph over all his Enemies; Behold,* 294.3 my Witness is in Heaven, and my Record is on high. As much as if he should say, though many Witnesses are against me, yet I will keep my Conscience clear, I will not have my own Heart to charge me, or witness against me as long as I live.

VI. So the Holy Ghost gives in such clear Demonstration and Proof to the clearing up of a Man's Evidence for Heaven, that when all Cases are clearly considered, a poor Saint, though doubt∣ful before, comes to a good and full Satisfaction therein, God's Spirit and Conscience compares a Man's State with the Word of God; and if upon Trial, it appears that those Quali∣fications are wrought in his Heart, that the Word expresly mentions, concerning the Truth of Grace, he then finds he hath no more cause to doubt of the goodness of his Condition.

VII. So the Holy Spirit and Consci∣ence bring off a Christian with abundance of holy Joy and Triumph, notwithstand∣ing his Case may seem very dangerous by means of strong Accusations of Satan,* 294.4 as it was with Job; For this is our rejoycing, the Testimony of our Conscience, that in Simplicity and godly Sincerity, we have had our Conversation in the World, &c.

VII. So the Spirit or God confirms the Covenant of Grace to the Soul of a

Believer, for when the true Fear of God is wrought in the Heart, the Spirit wit∣nesseth to it, and thereby assures us, that all the Promises that are made therein, are undoubtedly our own, and shall be per∣formed to us.

Inference.

HOw happy is the State of the Godly? what good Assurance have they of Eter∣nal Life? they have received an Earnest of it, it is sealed unto them, and they have two infallible Witnesses to confirm it to them. See Conscience a Witness.

The Holy-Spirit a Teacher.

Luke 12.12.

For the Holy-Ghost shall teach you in the same hour what ye ought to say.

Joh. 14.26.

But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all thing to your Remembrance, whatsoever I have said unto you.

THe Holy Spirit is the great Teacher of the Church, and every particular Saint and Member thereof, unto whom the Accom∣plishment of that great Promise is committed; And they shall be all taught of God: Joh. 6.45.

Teacher.

A Teacher is a personal Appel∣lation.

II. A Teacher implieth one or more, that needeth Instruction, or Teaching; it argues Weakness of Knowledg and want of Under∣standing in some Persons, about such things, they ought to be well instructed in.

III. It behoveth an able Teacher to have great Knowledg and Un∣derstanding himself, in all those Things and Mysteries he instructeth others in.

IV. A spiritual and able Teacher openeth divers dark, deep, hidden, and mysterious things to the Un∣derstandings of Men.

V. A divine and able Teacher by this means greatly inlightneth the World, and causeth Darkness and Ignorance to fly away, inrich∣ing

Men's Minds with the preci∣ous Knowledg of sacred Truths.

VI. An able Teacher instructeth ignorant Persons by degrees, as they are able to take in, conceive and apprehend things, first to read the a, b, c, and then the Bible, and af∣terwards the Grammar, or any o∣ther Things of Learning they de∣sire to be instructed in.

VII. Some Teachers teach their Scholars out of a Book; their great Business is to help them rightly, and distinctly to understand that.

VIII. A Teacher exerciseth much Patience towards them whom he in∣structeth; especially when he meets with such that are very dull and unapt to learn, he is forc'd to take much Pains with them.

IX. Some Teachers, tho very de∣serving, have been greatly slighted by those very Persons they have shewed much Love to, and taken great Pains with for their good, which hath sorely grieved them.

X. Some Teachers, after they have found those, whom they were im∣ployed to teach and instruct, grown to such a great degree of Stubbor∣ness and Obstinacy, that they have ut∣terly despised and refused to betaught by them, and have cast all Coun∣sel behind their Backs; then they

have left them, and wholly given them up as hopeless Persons.

XI. Godly Teachers are so great a Blessing to People, that it is a great Loss to lose them; nay, a sore and lamentable Judgment upon the Church and the World to be deprived of, or have their Tea-chers taken away from them or forc'd into a Corner.

Parallel.

THe Holy Ghost is a Divine Per∣son. See Comforter.

II. There is no Man whatsoever but needeth the Divine Teaching and In∣struction of the Holy Ghost; For what Man knoweth the things of a Man, save the Spirit of a Man which is in him? Even so the things of God knoweth no Man, but the Spirit of God. 1 Cor. 2.11.

III. The Holy Ghost hath great Know∣ledg, yea, he is infinite in Understan∣ding, there is nothing that he is igno∣rant of, that either concerns God's Ho∣nour, or our Good; The Spirit searcheth all things, yea, the deep things of God.* 296.1

IV. The Holy Ghost openeth many dark, and deep Mysteries: what hidden Mysteries did he reveal to the Prophets, and open and unfold to the blessed Apo∣stles? Which in other Ages were not made known unto the Sons of Men,* 296.2 as is now re∣vealed unto the Apostles and Prophets by the Spirit.

V. The Holy Ghost inspiring, and teaching the Prophets and Apostles (who were the holy Pen-men of the sa∣cred Scripture) hath greatly inlightned the Inhabitants of the Earth, where

their Record is known, and also when he hath opened the Eyes of the Under∣standings of Men in those profound and glorious Mysteries contained in the holy Scripture, how are their minds inrich∣ed with the Knowledg of divine Truths?

VI. The Holy Ghost teacheth and in∣structeth poor Sinners gradually, first the a, b, c, of Religion, viz. the Knowledg of Sin, and their lost and undone Condition thereby; the Vanities of this World, to∣gether with the necessity of a Saviour: and then in the second Place, he in∣structeth them in higher Mysteries, open∣ing and explaining the Covenant of Grace, as also the glorious Mystery of Union and Communion with God, the Mystery of the Trinity, the Incarnation of Christ, his Priesthood, and other things relating to him as Mediator; together with many dark Sayings and Prophecies of the Scripture, which those who are unlearned,* 296.3 (viz. who have not the Spirit's teachings) wrest unto their own Destruction: I have many things to say unto you, but ye cannot bear them now.

VII. So the Holy Ghost teacheth Sin∣ners the Knowledg of the Scriptures: for as the Spirit gave them forth so he is the best Interpreter of them:* 296.4 Then opened be their Ʋnderstandings, that they might under∣stand the Scriptures. He shall teach you all things,* 296.5 and shall bring my Words to your Re∣membrance; he shall take of mine and shew it unto you &c. that is, he shall open and explain my Word and Doctrine to you. How ignorant are some Men of the Scriptures, and of those glorious Mysteries contained therein? notwithstanding all their humane Learning (or that Knowledg they have of Hebrew, Greek, and Latine) for want of the Spirit's Teaching.

VIII. So the Holy Ghost exerciseth much Patience towards Sinners, whom he comes to teach and instruct in the way of Salvation; Mankind being gene∣rally very dull and unapt to learn the Knowledg of themselves, Sin, Christ, and Salvation; therefore he drops now a Word, and then a Word for their Con∣viction.

IX. So many Men that the Holy Ghost hath shewed much Love unto, and la∣boured greatly with, have notwithstand∣ing slighted and disregarded all his Coun∣sel and Instruction; like as Israel did of old: Thou gavest them thy good Spirit to instruct them,* 296.6 and withheld not thy Manna from their Mouth, &c.

X. So the Holy Ghost, who laboured to instruct the old World, finding they were grown to a fearful degree of Hard∣ness, 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 de∣claring sometimes before the Flood came upon them,* 296.7 That his Spirit should not

always strive with Man: and in like man∣ner the Spirit deals with stubb••••rn, obsti∣nate Sinners; for after long-waiting and abused Patience, he leaves them and gives them utterly up to their own Heart's Lust, and to walk in their own Counsel.

XI. The Holy Ghost is such a great Blessing to the Church and People of God, nay, and unto Sinners too, that there can come no greater Judgment up∣on them, than to be deprived of this sacred and heavenly Teacher, tho it is sad with the Church,* 296.8

When her Teachers are removed into a Corner, and her Eyes see them not; yet we had better lose all other Teachers, and that utterly, than lose this great Teacher only; for tho he is pleased to make use of them, he can teach effectually and savingly without them, were they removed and taken away; but they cannot teach without him unto the least spiritual Advantage; and those who pretend to be Teachers of others, and yet despise his Teaching-Assistance, will once find they undertook a Work which was none of theirs.

Inferences.

IS the Holy Ghost the great Teacher? how dare any then reproach and villify him, or slight his Teaching, or those who are lead and instructed by him?

2. It may also stir up all Persons to a readiness and willingness of Heart, and Mind to be taught and instructed by him.

Quest. How may we know, say some, the Spirit's Teachings? who are they that are taught and instructed by him?

Answ. This you may take as an undoubted Truth, that The Spirit never teacheth any thing contrary to the written Word because so the World might be at a certain∣ty about a good and true Teacher in matters of Religion; the Spirit hath left us the holy Scripture, and he always teacheth as that teacheth, opening and explaining what dark and obscure things are contained therein; so that he that walketh faith∣fully up to the written Word, is lead and taught by the Spirit.

Quest. But doth not the Apostle say, We have an Ʋnction from the holy One,* 296.9 and know all things, and need not that any Man teach us? We need no other Teacher there∣fore but the Spirit.

Answ. That is a great Mistake, and apparent wresting of the Text; for the Spirit of God, that holy Unction, was in the Primitive Saints in a more glorious measure than he is in any now; and yet Christ called forth and ordained divers other Teachers for them, who were to build them up in their most holy Faith;* 296.10 And the things (saith Paul to Timothy) that thou hast heard of me, among many Witnesses, the same commit thou to Faithful Men, who shall be able to teach others also? A Gospel-Ministry is to abide till Christ's second Coming, they are appointed for the gathering together, building up and perfecting of the Saints, until we all come into the Ʋnity of the Faith,* 296.11 and of the Knowledg of the Son of God, unto a perfect Man, &c. Therefore the meaning of the Holy Ghost in that Place is this, We need not that any Man teach us, but as that Anointing teacheth; if any Man teach us such and such things that are not written; things that the Spirit never taught, in the Word of God, we ought not to hearken to them; we need no Teaching but that which is according to the Spirit's Teachings, and agreeable to its Blessed Rule, left upon Record, viz. the Holy Scriptures of Truth.

The Holy-Spirit compared to a Dove.

Mat. 3.16.

And he saw the Spirit of God descending like a Dove, and lighted on him.

The Holy-Spirit is represented by a Dove, or appeared in the shape of a Dove, and may in some things be resembled thereto.

Simile.

A Dove is a Bodily Substance, or hath a Subsistence of his own.

II

As at the beginning of the Creation, saith a Reverend Di∣vine,* 297.1 the Spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 incubabat, came and fell on the Waters, che∣rished the whole, and communi∣cating a prolifick and vivifick Qua∣lity unto it, as a Fowl or Dove in particular gently moves it self upon its Eggs, until with, and by its generative Warmth it hath communicated vital Heat unto them.

III. A Dove is a meek, harmless, and innocent Creature; Be ye as harmless as Doves.

IV. A Dove hath a quick, sharp Sight or Eye, as it is hinted, Cant. 1.6. chap. 4.1.

V. A Dove brought Tidings to Noah of the ceasing of the Flood of Waters, and so consequently, that the Wrath of God was abated likewise.

VI. A Dove is a most swift Crea∣ture: hence David crys out, O that I had the Wings of a Dove!* 297.2 then would I fly away, and be at rest.

Parallel.

SO the Holy Ghost hath a personal Existence, It was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a bodily Shape, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a Dove.

II.

So now (saith he) at the Entrance of the new Creation, the Spirit comes as a Dove upon Christ, who was the im∣mediate Author of it, and virtually com∣prized it in himself, carrying it on by virtue of his Presence with him; and so this is applyed in the Syriack Ritual of Baptism, composed by Severinus; And the Spirit of Holiness descended, flying in the likeness of a Dove, and rested upon him, and moved on the Waters.

III. So the Holy Spirit is of a most sweet, meek, pure and Dove-like Disposi∣tion, the Perfection of all excellent Qua∣lities being in him, as well as upon the Dove Christ, as he was figured forth thereby.

IV. The Holy Spirit hath a quick and sharp Sight, can discern the very Thoughts and Intents of the Heart; what can be hid from his Eyes,* 298.1 before whom all things lie naked and bare?

V. So in the Assumption of this Form, there may be some respect had to Noah's Dove, signifying Peace and Reconcilia∣tion by Christ, and the ceasing of the Wrath of God to all those who shall fly to the Lord Jesus, and rest upon him by a lively Faith.

VI. The Holy Ghost is swift; God is said to fly upon the Wings of the Wind; the Spirit is God, and the Flight of the Dove, saith Reverend Blackwood,* 298.2 denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ, as well as into the Head; the Holy Ghost can quickly come to the Aid and Succour of a Believer, when in Trouble or beset with Temptation, or to strengthen him when, he hath any great Work and Business to do for God. That Spirit appeared like a Dove, and yet the Learned tell us,

it was of a fiery Colour, and we must not think this Substance, saith Mr. Black∣wood, or Body resembled by a Dove, to be hypostatically united to the Holy Spirit, as the humane Nature of Christ is to the divine: but as Angels appeared oft-times to Men in humane Bodies, and laid them down again; so did the Holy Ghost.

The Holy Spirit the Saints Guide.

Joh. 16.13.

He will guide you into all Truth, &c.

Rom. 8.14.

As many as are led by the Spirit of God, they are the Sons of God.

The Spirit is the Saints Guide.

Guide.

A Guide is very necessary for Strangers in a Wilderness, where there are many ways and turnings.

II. An eminent and able Guide is well skill'd in all ways, and able to give Directions in the most diffi∣cult Cases that are very hard to find out.

III. A faithful Guide gives notice of all the Dangers that are in the way, and shews also how a poor Travellor may escape them, and so go safe unto his desired Place.

IV. An able Guide frees a Man, that commits himself to his Gui∣dance, from many Cares and Fears that attend such who have lost their Way, and have no Guide.

V. An able and faithful Guide gives plain and full Direction to the ignorant, so that they cannot well miss the way, if so be they exactly follow his Directions.

Parallel.

SO the Guidance of the Holy Spirit, as it is contained in the Holy Scrip∣ture, is necessary to Believers whilst they pass through the Wilderness of this World, where one says this is the way, and another that.

II. So the Holy Spirit is able to guide poor Sinners in all the ways of God; he led Moses and the Prophets under the Law, and led the Apostles and all the Primitive Christians, under the Gospel-Ministration. Holy Men of God spake as they were moved and guided by the Holy Spirit.* 300.1 There is no Precept nor Promise of God needful for the Children of Men to be instructed in, but the Spirit in the holy Scripture hath left it upon Record for our Direction and Consolation; and whatsoever is hard to be understood, that is contained therein; The Spirit that searcheth all things, can open and explain it to a gracious Soul: the Spirit guides in the way of Morality, in the way of Faith and Gospel-Obedience, in the way of Church-Constitution and Discipline, and in Gospel-Holiness and Conversation.

III. The Holy Spirit hath in the Holy Scripture (for in that is contained all the Directions of the Spirit, touching all matters and cases necessary to alvation) given notice to all Spiritual Travellors of all the Dangers that may attend them in the way to Heaven. First, the Danger of Unregeneracy, the common Road that most Men and Women walk in; the Spirit•••• hath told us positively,* 300.2 if we go in that way, we shall perish for ever: Except a Man be born again, he cannot see the Kingdom of God. Secondly, The great Danger of the way of Presumption. Thirdly, The Danger of Despair. Fourthly, The Danger of Idolatry, Heresy, and Error. Fifthly, The Danger of Disobedience to Christ's Commands, Acts 3.22.23. Sixthly, The Dan∣ger of loving or liking of any one Sin. Seventhly, The Danger of Hypocrisy. Eighthly, The Danger of Apostacy, &c.

IV. So the Holy Spirit frees a poor Saint from many Fears and Cares (which attend others) whilst he wholly commits himself to the Guidance of God's Word, and to the Directions of the Spirit: many are at a loss, and know not what to do, nor which way to go, whilst he rests satis∣fied, resolving to go wholly by this Guide.

V. So the Holy Spirit in the Scripture of Truth, hath given such plain and clear Directions in all Cases of moment about Faith and Holiness, that the ignorant and unlearned cannot miss the way to Heaven, if they carefully observe the Rules laid down therein.

Guide

OTher Guides, tho very skilful, and have good Knowledg of a way or matter they undertake to guide Men in, may, notwithstanding in some things, miss; being not in∣fallible, cannot give infallible De∣monstrations to all doubtful Persons that they are right, and that those who follow their Directions, shall never go astray.

Disparity.

BUT the Holy Spirit in such a glori∣ous manner, by many Signs and Wonders, so confirmed the way to Hea∣ven, (as they are recorded in the Holy Scripture) that those that follow his Counsel, shall not go astray; he is an infallible Guide, and never imposed any Rules, Laws, or Precepts upon Men, but left such convincing Evidence of the Truth of his Testimony, that there re∣mains no just ground for a Doubt or Ob∣jection; as might be shewed in respect of the giving forth both of the Law and Gospel: therefore those who pretend they are led by the Spirit or Inspiration, and yet cannot prove and demonstrate what they say to be true, by such ways and means that no Deceiver can pretend unto, or do the like, &c. lie, and abuse the Holy Ghost, who is a certain and infallible Guide.

Inferences.

BLess God for this Spiritual Guide in matters of Faith and Practice, and that there are such sure Rules left by him in the written Word. What should we have done, had God never afforded us such a Teacher and Guide as the Holy Ghost is?

1. For Man naturally is blind; I will lead the Blind in ways they knew not, &c.

2. There are many By-ways, and were there not one sure and perfect Guide, how could a Man find his way? It is as easy for one Man to say he is led by the Spirit and Inspiration, as it is for another; and how shall a Man (were it not for the Word) know which of them is in the right?

3. Some pretend they are led by the Spirit, and they walk quite contrary to the Scripture, which contains all the Truth of God necessary to be known,* 302.1 believed and practised in order to Salvation: He shall guide you into all Truth, he shall bring my Word to your Remembrance.

Quest. How shall we know who follows the Spirit's Guidance?

Answ. Art thou led to repent, to leave thy Sins, to believe in Christ, to obey his Commands, to live a godly Life, to keep a good Conscience towards God, and to∣wards Men? these are part of those things the Spirit guides Men in,* 302.2 and such who thus live, are led by the Spirit of God, and are the Sons of God.

Notes

• * 1.1

  Voci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 statim addi∣tur vocula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quòd fit, ut Scriptura testetur, Deum per∣tinere ad Graecos. Glass. Phil. Sa∣cra. p. 305.
• † 1.2

  Quidam suavi allu∣sione dicum Abba vo∣ce, quae retro eo∣dem modo legitur, usum esse Apostolum, hic & ali∣às, ut in∣nueret, De∣um piorum esse patrem etiamsi ab iis aversus esse videa∣tur in cruce & calamita∣tibus. Id. ibid.
• * 2.1

  Act. 7.8.
• * 2.2

  Exod. 1.5.
• * 2.3

  Gen. 48.6.
• * 2.4

  Gen. 37.3.
• * 2.5

  Matth. 7.9, 10.
• * 2.6

  Joh. 4.46.
• * 2.7

  Gen. 22.7.
• * 2.8

  Pro. 22.15. & 23.13.
• * 2.9

  Luk. 15.20.
• * 2.10

  2 Cor. 12.14.
• * 3.1

  Jam. 1.18. 1 Pet. 1.3.
• * 3.2

  Esa. 45.
• * 3.3

  1 Pet. 2.2. Isa. 1.2.
• * 3.4

  Mat. 6.••••0. Isa. 6••••.10.
• * 3.5

  Joh. 3.16. Isa. 38.17. Isa. 43.4. Psal. 103.13.
• * 3.6

  Psal. ••••9.9, 16. Ps. 62.2. Eph. 6.12. Ps. 94.22. 1 Chron. 20.21, 2••••. Ps. 105.19 Gen. 1••••.17. & 20.••••.
• * 3.7

  Isa. 35.••••. Heb. 1••••.12. 1 Thes. 5.14. Isa. 40.11.
• * 3.8

  Psal. 23.1, 2. Psal. 34.8, 9, 10. Psal. 1••••2.15. Psal. 103.2, 3.
• * 3.9

  Pro. 15.••••. Pro. 11.20. and 12.22. Isa 61.1: Luk. 4.18. Isa. 42.3. Rom. 8.•••• Isa. 38.1••••. Pro. 15.••••.
• * 3.10

  Mat. 5.48. Lev. 19.2. Luk. 6.36. Lev. 11.44. and 20.7. Col. 1.11. 1 Pet. 1.1••••. 2 Cor. 3.18. Dan. 9.2••••. 2 Pet. 1.4. Act. 13.22. 1 John 3.2, 3. Jo••••. ••••1.7. Ps. 25.4. & 27.11. 2 Tim. 3.15. Luk. 11.49 Eph. 4.11. Neh. 9.14. Isa. 28.10. 1 Cor. 10.32. 2 Cor. 6.3 Col. 1.28. Exo. 4.15. Ps. 25.8, ••••. 2 Sam. 22.35. Ps. 18.24. Col. 2.3. Ps. 34.15. 1 Pet. 3.12 1 John 5.14, 15. Mat. 21.22 & 5 42. 1 Jo. 3.12 Mat. 7.7. Luk. 6.40. Joh. 16.23 Jam. 1.5. Jam. 1.5, 6 Jam. 4.3. Hos. 2.5, 6, 7. See Bur∣roughs on the place.
• * 3.11

  Isa. 49.15. Jer. 31.20
• * 3.12

  2 Cor. 8.12. Heb. 8.12. 1 Joh. 1.8. Jer. 3.13.
• * 3.13

  Esa. 1.2, 3, 4, 5. &c. Jer. 3.7. Mat. 23.37. Rom. 15.5
• * 3.14

  Mic. 6.13. Psal. 89.31, 32. Heb. 12.8. and 5, 6, 7. Rev. 3.19. Pro. 11. Jer. 31.18, 19, 20. Isa. 27.7. Isa. 62.9. Heb. 12.10. Jer. 30.11 Hos. 11.9. Isa. 63.9. Rom. 8.28
• * 3.15

  Ps. 31.19.
• * 3.16

  2 Tim. 4.8
• * 5.1

  Jer. 31.3.
• * 5.2

  Rev. 5.11.
• * 5.3

  Phil. 4.19. Isa. 49.8.
• * 5.4

  Esa. 54.10 Psal. 34.8, 9, 10.
• * 5.5

  Hos. 2.14. Ezek. 36.26. Jer. 24.7.
• * 5.6

  2 Tim. 4.8. Rom. 8.17 Ps. 73.26. Lam. 3.23
• * 7.1

  Lam. 3.2••••
• * 7.2

  Isa. 49.6. Jer. 7.23. Act. 5.32. 2 Pet. 1.4.
• * 7.3

  Rom. 8.17 Rev. 5.10. Ps. 45.16.
• * 7.4

  Ps. 80.1. Joh. 16.24 Joh. 14.13, 14, Eph. 3.20. 1 Cor. 2.9.
• * 7.5

  Rom. 8.16, 17. Gal. 3.26.
• * 7.6

  Deut. 7.7. Eph. 3.20. Jer. 31.3.
• * 7.7

  Mat. 5.8. Isa. 61.7. & 45.17.
• * 7.8

  Rev. 3.
• * 7.9

  1 Cor. 4.9. Ps 16.3. Mal. 3.17
• * 7.10

  Psal. 99.11. & 34.7. Heb. 1.14 Pro. 16.7
• * 7.11

  1 Joh. 3.2 Prov. 8.
• * 7.12

  Psal. 23.1 Hab. 3.17 Lam. 3.24.
• * 7.13

  Psal. 84.10. Heb. 11.
• * 7.14

  Psal. 18.1
• * 7.15

  Psal. 73.25.
• * 7.16

  Eph. 1.3▪ & 2.19.
• * 7.17

  Heb. 13. Acts 11.23. 2 Cor. 1.4. Jam. 5.16. Gen. 39.3 & 30.27. Isa. 1.9.
• * 9.1

  1 Sam. 1.5.
• * 9.2

  Psal. 84.11.
• * 9.3

  Psal. 77.26. Lam. 3.24.
• * 9.4

  2 Cor. 6.10.
• * 9.5

  Psal. 63.5, 6.
• * 9.6

  Joh. 16.33 Ps. 29.11. 1 Pet. 1.18 Eph. 1.13. Eph. 4.30.
• * 9.7

  Luk. 16.
• * 9.8

  Domine habitacu∣lam fuisti nobis in generatione & genera∣tione. Arias Montan.
• * 11.1

  Isa. 25.4.
• * 11.2

  Ps. 56.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ebtach.
• * 11.3

  Isa. 25.4.
• † 11.4

  Chief good.
• * 11.5

  Ps. 73.25.
• * 11.6

  Matth. 11.27, 28.
• * 11.7

  1 Joh. 4.16.
• * 11.8

  Joh. 14.6
• * 11.9

  Joh. 10.9 Matth. 11 ••••7.
• * 11.10

  Exod 20.24.
• * 11.11

  Isa. 25.1.
• * 11.12

  Lam. 3.24.
• * 11.13

  Isa. 55.1. Mat. 11.28. Act. 11.18 Jam. 1.5. Luk. 1.53.
• * 11.14

  Psa. 11.6
• * 11.15

  Isa. 26.2.••••
• * 12.1

  Luk. 16.9.
• * 13.1

  Gen. 21.33.
• * 13.2

  2 Cor. 5.1
• * 13.3

  Luk. 16.22
• * 13.4

  Psal. 91.5, 6, 9, 10.
• * 13.5

  Matth. 6.19, 20.
• * 13.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a husband∣man is compoun∣ded of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 terra earth, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 opus work; that is, one that works the earth. The latin Agri∣cola signi∣fies A tiller of the Field of Ager, and Colo.
• * 14.1

  Deu. 27.17 Pr. 22.28
• * 14.2

  Non minor est virtus quam que∣rere, parta tueri.
• * 14.3

  Jam. 5.7.
• * 15.1

  Ps. 89.11.
• * 15.2

  Ps. 50.11, Ps. 13.1. Eze. 138.4.
• * 15.3

  Ps. 89.11.
• * 15.4

  Jer. 46 21 James 5.5. Ps. 17.14. Lu. 16.25.
• * 15.5

  Lu. 12.14. Ch. 16.10. Mar. 12.42 Rev. 3.8.
• * 15.6

  Deut. 7.7. 2 Cor. 6.17 Rev. 18.4. Ps. 4.3. 2 Tim. 2.19 Deu. 33.16 Hos. 7.8. Is. 27.2.3. Is. 5.2. Is. 4.5. Zech. 2.5. Ps. 18.2. Job 1.10. Ps. 125.2. Ps. 34.7.
• * 15.7

  Isa. 5.6.
• * 15.8

  Luk. 13.8
• * 15.9

  Hos. 10.12
• * 15.10

  Is. 7.25. Jer. 23.29
• * 15.11

  Jo. 3.6. Cha. 1.4. Rom. 7.4.
• * 15.12

  John 4.29
• * 15.13

  Act. 2.37. Rom. 7.
• * 15.14

  Isa. 5.4. Gal. 4.6.
• * 15.15

  Joh. 15.••••. Hos. 11.9.
• * 15.16

  Jer. 32.41 1 Cor. 2.12 Is. 5.4.
• * 15.17

  Is. 5.7.
• * 15.18

  Cant. ••••.11
• * 15.19

  Jer. 17.8.
• * 15.20

  He. 12.15.
• * 15.21

  Isa. 5.2. Luk. 13.7. Mat. 21.34
• * 15.22

  Can 6.2. Cant. 4.16. Ps. 149.4.
• * 15.23

  Cant. 7.12
• * 15.24

  Is. 5.2. Eze. 19.10 12, 14. Hos 9.6.
• * 15.25

  Is. 49.4.
• * 15.26

  Joh. 15.2.
• * 15.27

  2 Cor. 6.1.
• * 15.28

  Num. 14.14.
• * 15.29

  Num. 16.32.
• * 15.30

  Rev. 9.3.
• * 15.31

  Rev. 3.16. Rev. 2.5. Jer 7.12.
• * 15.32

  Mat. 3.12. Jer. 15.7. Amos 9.9, 10.
• * 17.1

  Job 41.
• * 17.2

  Job. 22.23 Ps. 16.2.
• * 17.3

  Is. 40.28.
• * 17.4

  Isa. 43.13.
• * 17.5

  Ps. 120.5.
• * 17.6

  Joh. 15.2. Ps. 92.13, 14.
• * 17.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 19.1

  Amos 9.6. Heb. 12.22, 23, 24.
• * 19.2

  1 Pet. 3.19, 20. Jud. 6.13. Isa. 30, 33.
• * 19.3

  Rev. 21.18, 19, 20.
• * 19.4

  Gen. 1.31.
• * 19.5

  Psal. 136.3, 5.
• * 21.1

  Job 4 18.
• * 21.2

  Gen. 1.1. Heb. 11.2.
• * 21.3

  Psal. 136.4, 5.
• * 21.4

  Heb. 1.3. Psal. 104.5
• * 21.5

  Heb. 3.4.
• * 21.6

  Psal. 145.10.
• * 21.7

  Job 42.2.
• * 21.8

  Psal. 7.11, 12, 13.
• * 21.9

  Jer. 9.16. & 12.12. Lev. 26.25, 33, &c. Deut. 32.41, 42.
• * 21.10

  Josh. 1.9. 1 Sam. 17.45.
• * 21.11

  Isa. 13.4, 17, 19.
• * 21.12

  Ge••••. 18.25.
• * 21.13

  Psal. 24.8.
• * 21.14

  Dan. 5.5.
• * 21.15

  Isa. 44.19.
• * 22.1

  Prov. 20.18. & 24.6.
• * 23.1

  Isa. 47.4.
• * 23.2

  Psal. 18.34.
• * 23.3

  Isa. 5.26.
• * 23.4

  Isa. 7.18.
• * 23.5

  Eph. 6.10, 11, 12.
• * 23.6

  Isa. 5.26. Isa. 59.19.
• * 23.7

  Joel 2.1. Zech. 9.14
• * 23.8

  Isa. 13.4.
• * 23.9

  Deut. 32.21, 22, 23.
• * 23.10

  Psal. 60.4.
• * 23.11

  Ainsworth on Psal. 60.4.
• * 23.12

  John 1.4, 5, 6, 7, &c.
• * 23.13

  Psal. 118.6, 7, &c. Isa. 41.10, 11. Mat. 10. ult.
• * 23.14

  Isa. 52.12.
• * 23.15

  Rev. 21.17
• * 25.1

  Psal. 102.25, 26.
• * 25.2

  Isa. 27.
• * 25.3

  Nah. 1.10.
• * 25.4

  2 Kin. 5.7.
• * 25.5

  Mat. 10.28
• * 25.6

  Josh. 7 8, 11.
• * 25.7

  Psal. 20.5.
• * 25.8

  Job 9.4. Psal. 83.2, 3, 4, 5, 13. Psal. 2.12. Isa. 8.9, 10. Isa. 27.4.
• * 25.9

  Caryl on Job 9. p. 167.
• * 25.10

  Luk. 12.32. 2 Tim. 4.7, 8.
• * 25.11

  Exod. 33.19. with 34.6, 7. Psal. 44.5▪ & 54.1. 1 Sam. 17.45. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nomen. Gen. 2.11.
• * 27.1

  Psal. 107.9 Eph. 1.23.
• * 27.2

  John 17.22. Rom. 9.5. & 10.12.
• * 27.3

  John 14.6. Heb. 2.10. Rev. 3.7. Joh. 15.5.
• * 27.4

  Luke 10.19.
• * 27.5

  Deut. 32.4. 2 Sam. 23.3.
• * 27.6

  Zech. 2.5. Acts 5.39. & 23.9.
• * 27.7

  2 Cor. 2▪ 11.
• * 27.8

  Mat. 25.1, 2, 3, 4, 5, 6, 7, &c.
• * 27.9

  Exod. 9.23
• * 27.10

  Rev. 16.1. 2 Pet. 3.10. Isa. 28.2.
• * 27.11

  Eccles. 10.8. Job 5.12, 13. Prov. 26.27.
• * 27.12

  Mat 16.18. Isa. 8.14.
• * 27.13

  Mat. 13.44. Mat. 6.20.
• * 27.14

  1 Pet. 4.19.
• * 27.15

  2 King. 19.35. 2 Chron. 32.21.
• * 27.16

  Prov. 14.26.
• * 27.17

  Isa. 33.14▪
• * 27.18

  Isa. 37.22▪
• * 27.19

  Micah 4.8.
• * 29.1

  Isa. 54.17.
• * 29.2

  L••••igh Crit. Sac••••.
• * 29.3

  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 3.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 4.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 5.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 6.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 7.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 8.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 9.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 10.
• * 29.4

  Exod. 3.14
• * 29.5

  Gen. 14.22. & 21.33.
• * 29.6

  Because here is a Noun of the Plural Number, joined with a Verb of the Singular Number.
• * 29.7

  Dominus, qui Basis ••••nstar, sustentat & regit Domum aut Po∣litia••••,
• * 29.8

  Quod est diripere & praedari, item perdere, de∣struere, & vastare, quasi Vastatorem dica••••, i. e. po∣tentem & invictum, cui nemo resistere possit.

  Volunt nonnulli Deum hoc Nomen traxisse à va∣statione Mundi, facta in Diluvio. Alii 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nomen compositum esse vo∣lunt, &c.
• * 29.9

  Dominus Exercitu∣um, qu••••d exercitus omnes pro arbitrio suo agit. Tremell. & Jun. in Psal. 24.
• * 29.10

  Vid. Be∣zam & Piscator. in Rom. 9.29.
• * 29.11

  Psal. 20.7. & 49.6. Jer. 17.5. Job 15.31. Psal. 39.5.
• * 30.1

  psal. 19.5.
• * 31.1

  1 Sam. 17.46.
• * 31.2

  Amos 3.2. Psal. 38.3.
• * 31.3

  James 5.1.
• * 31.4

  Psal. 119.75. Deut 32.4.
• * 31.5

  Rev. 3.19.
• * 31.6

  Caryl, lib. 7. p. 701.
• * 31.7

  Job 23.10.
• * 31.8

  Rom. 4.18, 19, 20.
• * 31.9

  Gen. 15.5.
• * 31.10

  Heb. 11.19.
• * 31.11

  Caryl.
• * 31.12

  Job 1.9.
• * 31.13

  Job 2.5.
• * 31.14

  Rom. 15 4
• * 31.15

  Jam. 5.10.
• * 31.16

  Heb. 12.10, 11. 2 Cor. 4.17.
• * 31.17

  Psal. 7.12, 13.
• * 31.18

  Psal. 2.12▪
• * 31.19

  Job 16.5.
• * 32.1

  Amos 3.
• * 32.2

  Seneca, in his Book, De Bene∣ficiis, out of Gellius.
• * 32.3

  Topsall, lib. 1. p. 336. E••••demus.
• * 32.4

  Pliny, lib. 8. p. 202.
• * 32.5

  Pliny lib. 8. p. 201.
• * 32.6

  Corpora magnani∣mo satis est prostrasse Leoni. Ovid.
• * 33.1

  Joel 3.16.
• * 33.2

  Zeph. 3.8.
• * 33.3

  Isa. 43.13.
• * 33.4

  Psal. 50.
• * 33.5

  Hos. 13.8.
• * 33.6

  Luther.
• * 33.7

  Burrough▪ on Hosea.
• * 33.8

  Arius Montanus
• * 33.9

  Psal 48.1.
• * 33.10

  Psal. 12.5.
• * 33.11

  Prov. 22.22.
• * 33.12

  Rev. 16.5, 6.
• * 33.13

  1 Sam. 15.2, 3.
• * 33.14

  Psal. 50.21
• * 33.15

  Psal. 121.3
• * 33.16

  2 Chron. 36.16, 17.
• * 33.17

  1 Chron. 29.17.
• * 33.18

  1 Kin. 21.19.
• * 33.19

  1 Kin. 21.23.
• * 33.20

  Jer. 30.20.
• * 33.21

  Hosea 11.8, 9.
• * 35.1

  Hos. 5.14.
• * 35.2

  Amos 3.4, 6, 8.
• * 35.3

  Isa. 28.21.
• * 36.1

  Hab. 1.8.
• * 36.2

  Pliny, lib. 8. p. 204.
• * 37.1

  Acts 5.39. Acts 7.51.
• * 37.2

  Joel 3.4.
• * 37.3

  Jer. 44.27.
• * 37.4

  Psal. 50.21. Psal. 10.11.13.14.
• * 37.5

  Rev. 3.3.▪
• * 37.6

  Isa. 42.14.
• * 38.1

  2 Sam. 17.8.
• * 38.2

  Prov. 17.••••2.
• * 39.1

  Isa. 49.15.
• * 39.2

  Zach. 2.8▪
• * 40.1

  Topsal Hist. of four-foot∣ed Beasts, p. 1100, 1101.
• * 41.1

  Ezek. 25.7
• * 41.2

  Amos 4.6.7, 8, 10, 11.
• * 41.3

  Burroughs on Hosea, p. 478.
• * 41.4

  1. Weak∣ness.
• * 41.5

  2. Sloth.
• * 41.6

  3. Jea∣lousies & Divisions
• * 41.7

  4. Self-Love.
• * 41.8

  ☜
• * 41.9

  Job 4.19.
• * 41.10

  Leigh Crit. Sacr.
• * 42.1

  The Ʋse∣fulness of •••• Refuge.
• * 42.2

  Deut. 33.12, 33.
• * 42.3

  2 Sam. 22.1, 2, 3, 4.
• * 42.4

  See Mr. Goodwin's Moses and Aaron.
• * 42.5

  Mr. Ains∣worth.
• * 43.1

  1 Sam. 2••••▪ 7.
• * 43.2

  Psal. 48.3. Psal. 9.10.
• * 43.3

  Psal. 145.8.
• * 43.4

  Jer. 23.23.
• * 43.5

  Heb. 7.25.
• * 43.6

  Psal 83.4, 5, 6, 7.
• * 43.7

  1 Pet. 5.6.
• * 43.8

  Mat. 24.29 Luke 21.25, 26.
• * 43.9

  Psal. 57.1. Psal. 4.8.
• * 43.10

  Psal. 48.3.
• * 43.11

  Psal. 142.2, 3.
• * 43.12

  Acts 4.12▪
• * 43.13

  Eph. 2.18. Heb. 10.1••••
• * 43.14

  Heb. 2.2▪
• * 43.15

  Rom. 8.1.
• * 44.1

  Psal. 142.4.
• * 45.1

  Psal. 57.1, 2.
• * 45.2

  Job 39.31▪
• * 45.3

  Deut. 33.27.
• * 45.4

  Heb. 13 5.
• * 45.5

  2 King. 2••••.16. Luke 7.48.
• * 45.6

  Ezek. 18.4
• * 46.1

  Gen. 49.
• * 47.1

  1 Tim. 3.15.
• * 47.2

  1 Cor. 14.33. 1 Col. 1.16. Eph. 1.20, 21.
• * 47.3

  Isa. 5.1.
• * 47.4

  Exod. 3.7.
• * 47.5

  Exod. 6.5. Isa. 63.9.
• * 47.6

  Psal. 119.71.
• * 47.7

  Ezek. 18.30.
• * 47.8

  H••••b. 11.
• * 47.9

  Acts 17.31.
• * 50.1

  Jer. 18.4.
• * 50.2

  Rom. 9.21
• * 51.1

  Gen. 2.6.
• * 51.2

  Gen. 1.26.
• * 51.3

  Rom 9 21.
• * 51.4

  Rom. 9.22
• * 51.5

  1 Chron. 16.22.
• * 51.6

  Gal. 5.10.
• * 55.1

  Jer. 10.10.
• * 55.2

  Rev. 6.16.
• * 55.3

  Dan. 5.5, ••••
• * 55.4

  1 Thess. 5.3.
• * 55.5

  Psal. 21.9, 10.
• * 55.6

  Psal. 50.3.
• * 55.7

  Isa. 66.15.
• * 55.8

  Zeph. 3.8.
• * 55.9

  Isa. 2.12, to 17.
• * 55.10

  Zeph. 1.18
• * 55.11

  Nahum 1.10.
• * 55.12

  Isa. 9.10.
• * 55.13

  Re••••. 18.8▪
• * 55.14

  Isa. 17.
• * 57.1

  Jer. 17.20.
• * 57.2

  Deut. 32.22.
• * 57.3

  Isa. 66.24.
• * 57.4

  Mark 9.43. to 48.
• * 57.5

  Isa. 33.
• * 57.6

  Heb. 10.38.
• * 57.7

  Isa. 27.4.
• * 57.8

  John 4.8.
• * 58.1

  Gen. 29.13
• * 58.2

  Gen. 48.10.
• * 58.3

  Gen 33.4.
• * 58.4

  Judg. 15.13, 14, 16.
• * 58.5

  Judg. 16.30.
• * 59.1

  Isa. 4.5. Psal. 20.1. Psal. 5.11. Isa. 31.5.
• * 59.2

  Psal. 37.23
• * 59.3

  Isa. 63.12.
• * 59.4

  Deut. 33.27.
• * 59.5

  Deut. 33.27.
• * 59.6

  Psal. 3.7.
• * 59.7

  Cant. 2.6.
• * 59.8

  Ainsworth
• * 59.9

  Job 40.9. Psal. 90.11 Eph. 3.19.
• * 59.10

  Isa. 63.5.
• * 59.11

  Ezek. 36.36.
• * 59.12

  Isa 40.11.
• * 59.13

  John 15.5.
• * 59.14

  Isa. 26.12.
• * 59.15

  Psal. 81.10
• * 59.16

  Isa. 65.2.
• * 61.1

  Isa. 55.1.
• * 61.2

  Psal. 89.10, 13. Job 40.9.
• * 61.3

  Deut. 33.27.
• * 61.4

  1 Cor. 10.22.
• * 61.5

  Rev. 18.8.
• * 61.6

  Job 40.9.
• * 61.7

  Ezek. 30.21.
• * 61.8

  Jer. 48.25.
• * 63.1

  Isa. 1.24.
• * 63.2

  Isa. 63.9.
• * 63.3

  Isa. 42.14.
• * 65.1

  Psal. 5.12.
• * 65.2

  Gen. 22.2.
• * 65.3

  Mat. 19.29.
• * 65.4

  Gen. 15.1.
• * 69.1

  Isa. 63.3.
• * 69.2

  Isa. 27.4.
• * 71.1

  Object.
• * 71.2

  Answ.
• * 72.1

  Prov: 11.23, 30.
• * 72.2

  Exod. 18.21.
• * 73.1

  Psal. 19.7. Psal. 119.1 Psal. 119.142.
• * 73.2

  Hosea 5.5
• * 73.3

  Gen. 2.17.
• * 73.4

  Gen. 6.7.
• * 73.5

  Dan. 4.25. & 5.22, 23.
• * 73.6

  Isa. 46.10. Mat. 3.6. Heb. 13.8. Jam. 1.17.
• * 73.7

  Hos. 14.3.
• * 73.8

  Psal. 4.7.
• * 73.9

  Psal. 24.1. Psal. 98.9.
• * 73.10

  1 Tim. 5.24.
• * 73.11

  Job 37.22.
• * 73.12

  Gen. 6.3.
• * 73.13

  Act. 12.23
• * 73.14

  Isa. 47.6.
• * 73.15

  Jer. 2.5. Ezek 18.25.
• * 73.16

  Hab. 3.2.
• * 73.17

  1 Joh. 2.2.
• * 75.1

  Isa. 33.6.
• * 75.2

  Prov. 18.10. Psal. 24.8. Psal. 61.3.
• * 75.3

  Joh. 1.18. chap. 5.37. chap. 6.46. Col. 1.15. 1 Tim. 1.17. Heb. 11.27. Exod. 15.9. Psal. 3.2. Esther 3.9. Psal. 37.12 Jer. 3.23.
• * 75.4

  Psal. 124.1, 2, 3, 4. Psal. 68.20
• * 75.5

  Heb. 11.27. Psal. 116.3 Psal. 91 5. Psal. 112.7, 8. Psal. 3 6.
• * 75.6

  Exod 14.30.
• * 75.7

  Psal. 143.9
• * 76.1

  Gal. 3.20.
• * 77.1

  Psal. 7.11▪
• * 77.2

  Eph 2.3. Rom. 8.7
• * 77.3

  1 Joh. 1.2▪
• * 77.4

  Gal. 4 4, ••••
• * 77.5

  Isa. 24.5.
• * 77.6

  Heb. 8.9.
• * 77.7

  Heb. 10.7.
• * 77.8

  Acts 2.22.
• * 77.9

  Rev. 5.5, 6.
• * 77.10

  Isa. 9.6.
• * 77.11

  Eph. 2.15.
• * 77.12

  Mat. 28.18, 19, 20. John 6.27.
• * 77.13

  Phil. 2.5, 6, 7.
• * 77.14

  2 Cor. 8.9.
• * 77.15

  Joh. 5.30.
• * 77.16

  Joh 6 38.
• * 77.17

  1 Cor. 1.2 1 Cor. 2.7. Rom. 3.26
• * 77.18

  Eph. 3.10, 11.
• * 77.19

  Joh. 17.20. Heb. 5.17.
• * 77.20

  Eph. 2.8. Joh. 3.16.
• * 77.21

  1 Tim. 2.6. Rom. 3.24 & 5.6. Rom. 8.32
• * 77.22

  1 Pet. 2.24
• * 77.23

  Joh. 6.38. ch. 10.18. 1 Joh. 3.8. 1 Cor. 1.24
• * 77.24

  Mat. 28.18, 19. Acts 5.31. Joh. 5.27. Eph. 2.14. Rev. 1.18. Joh. 3.35. Joh. 17.2. Joh. 5.23. Heb. 12.2.
• * 77.25

  Eph. 2.13. Mat. 11.27
• * 77.26

  Amos 3.3. Joh. 8.22.
• * 77.27

  1 Cor. 1.24. Rom, 3.26 Joh. 10.15
• * 77.28

  Isa. 53.12. Mat. 3.17. 1 Pet. 1.19
• * 77.29

  Heb. 9.22.
• * 77.30

  Joh. 17.10 Gal. 4.4, 5. Heb. 9.15.
• * 77.31

  Gal. 3.20.
• * 77.32

  Job 9.33,
• * 77.33

  Heb 3.2. Heb. 2.1••••.
• * 77.34

  Mat. 4.1, 2, 3, 4.
• * 77.35

  Mat. 11.28, 29.
• * 77.36

  Isa. 53.3.
• * 77.37

  Isa. 53.7.
• * 77.38

  Isa. 42.4.
• * 77.39

  2 Cor. 5.21.
• * 77.40

  Rom. 9.32. Rom. 4.5. Heb. 8.12.
• * 77.41

  1 Cor. 15.28.
• * 77.42

  Rom. 9.22 Heb. 10.26, 27. Joh 3.36.
• * 77.43

  Joh. 5.22.
• * 77.44

  Joh. 5.27.
• * 77.45

  1 Cor. 15.28.
• * 77.46

  Rev. 22.11
• * 77.47

  Rom. 8.6.
• * 77.48

  Joh. 3.16.
• * 77.49

  Heb. 9.15.
• * 77.50

  Heb. 2.3.
• * 77.51

  Joh. 12.48
• * 77.52

  Psal. 49.7, 8. 1 Tim 2.5
• * 77.53

  Dr. Owen on Heb. 7.22. p. 221.
• * 77.54

  Vid. Par. Com. in Heb. 8.6. Calv. Lex Jurid. &c.
• * 77.55

  Liegh▪ Crit. Sacr. in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 79.1

  Luk. 19.13.
• * 79.2

  2 Cor. 1.20.
• * 79.3

  Luk. 22.32
• * 79.4

  Isa. 53.5, 6, 7, 10. Mat. 20.28 1 Tim. 2.6 1 Cor. 6.20. Rom. 3.25, 26. Heb. 10.5, 6, 7, 8. Rom. 8.2, 3. 2 Cor. 5.19 Heb. 8.9, 10. Gal. 3.13.
• * 79.5

  Heb. 8.8.
• * 79.6

  Rom. 3.26
• * 79.7

  Sins are called Debts, Mat. 16.12 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deb••••. 1. In the Evangelists, the words, Sins and Debts, are used promiscuously; as Luke 11.4. compared with Mat. 6.12. and Luke 13.4. Luke was learned in Greek, and wrote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sins, in the Lord's Prayer; whereas Matthew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Debts. Canin. in loc. N. T. p. 86, 87.
• * 79.8

  Gal. 4.
• * 79.9

  Mat. 27.
• * 79.10

  John 10.
• * 79.11

  2 Cor. 8.9. Gal. 2.20.
• * 80.1

  Prov. 6.1, 2
• * 81.1

  Isa. 53.6. Isa. 63.5.
• * 81.2

  Heb 8. Isa. 53. Jer. 3.5. 1 John 2.1, 2.
• * 81.3

  Acts 5.
• * 81.4

  Psal. 40.8.
• * 81.5

  John 10.17, 18.
• * 81.6

  Mat. 18.24
• * 81.7

  Isa. 53.6. Rom. 8.1.
• * 81.8

  Isa. 26 12. Phil. 4.19. 2 Cor. 12.9.
• * 81.9

  Gal. 3.13.
• * 81.10

  John 17.
• * 81.11

  Rom. 7.25
• * 81.12

  Luk. 22 32 Isa. 63.1. Rom. 16.20.
• * 81.13

  Heb. 4.16.
• * 81.14

  Joh. 8.22.
• * 81.15

  Jer. 31.33. Psal. 119.140.
• * 82.1

  Gen. 29.20
• * 82.2

  Gen. 24.35, 36, 37.
• * 82.3

  Gen. 24.22
• * 82.4

  Isa. 62 4.
• * 83.1

  Isa. 42.1. Heb. 1, 2, 3 Prov. 8.31.
• * 83.2

  Acts 2.23▪
• * 83.3

  Joh. 8.42▪
• * 83.4

  2 Chron. 36.15.
• * 83.5

  Luk. 2.13, 14.
• * 83.6

  Mat. 3.11. Joh. 1.27.
• * 83.7

  Joh. 3.28, 29.
• * 83.8

  Joh. 8.22▪ Luk•••• 13.2, 3.
• * 83.9

  Joh. 7.37. Isa 45.22. Mat. 11.28 Rev. 3.20.
• * 83.10

  Prov. 8 24, 29, 30, 31.
• * 83.11

  Jer. 31.3.
• * 83.12

  Joh 3.36.
• * 83.13

  Isa. 65.2.
• * 83.14

  Cant. 5.2.
• * 83.15

  Eph. 3.19▪
• * 83.16

  Mat. 23.37
• * 83.17

  Hos. 5.15.
• * 83.18

  Gen. 6.3.
• * 83.19

  2 Cor. 11.2
• * 83.20

  Gen. 24 35.
• * 83.21

  Mat 11.27 Joh. 13.3. Heb. 1.2. Psal. 45.2. Joh. 1.12.
• * 83.22

  2 Cor. 5.11.
• * 83.23

  Prov. 1.9.
• * 83.24

  Mat. 22.37.
• * 83.25

  Mat. 4.3, 4, 5, 6.
• * 83.26

  Phil. 3.3, 8.
• * 83.27

  Rom. 7.4.
• * 83.28

  Joh. 6.37.
• * 83.29

  Luk. 15.10.
• * 83.30

  Luk. 15.23, 24.
• * 83.31

  Isa. 62.4, 5.
• * 83.32

  2 Cor. ••••.21.
• * 83.33

  Psal. 45.9.
• * 83.34

  Psal. 34.7.
• * 83.35

  Psal. 34.10
• * 83.36

  Gal. 1 19.
• * 83.37

  Isa. 63.9.
• * 83.38

  Judg. 10.16.
• * 83.39

  Heb. 2.18. Heb. 4.15.
• * 83.40

  Zech. 2.8. Psal. 55.22
• * 83.41

  Eph. 5.24. Eph. 1.21, 22.
• * 83.42

  Luk. 6.46▪
• * 83.43

  Rev. 3.19.
• * 83.44

  Psal. 32.1. Heb. 8.12.
• * 83.45

  Rev. 3.18. Psal. 73.24 Psal. 16.7.
• * 83.46

  Phil. 4.18. Col. 3.20.
• * 83.47

  Cant. 7.11, 12.
• * 83.48

  Psal. 23.2.
• * 85.1

  Isa. 1.5, 6. Ezek. 16.4, 5, 6.
• * 85.2

  2 Cor. 8.9.
• * 85.3

  Col. 1.21.
• * 85.4

  Ezek. 16.14.
• * 85.5

  Jer. 31.3.
• * 85.6

  Joh. 13.1.
• * 85.7

  Heb. 7.25.
• * 85.8

  Isa. 53.2.
• * 85.9

  Heb. 10.29.
• * 85.10

  Psal. 13.1.
• * 85.11

  Mat. 21.9.
• * 85.12

  Luk. 8.20.
• * 85.13

  Mat. 2.1▪
• * 85.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 87.1

  See Ark of the Co∣venant, p. 164.
• * 87.2

  Phil. 2.6.
• * 87.3

  Dr. Owen on Heb. 7.3. p. 55▪
• * 87.4

  Col. 1.15.
• * 87.5

  Dr. Owen.
• * 87.6

  John 1.18.
• * 87.7

  Mat. 11.27, 28. 2 Cor. 3.18. 2 Cor. 4.46.
• * 87.8

  1 Tim. 3.16.
• * 89.1

  Dr. Owen.
• * 89.2

  Col. 2.9▪
• * 89.3

  Joh 10.38
• * 89.4

  Dr. Owen.
• * 89.5

  2 Cor. 4 6.
• * 89.6

  Eph. 3.10.
• * 89.7

  2 Cor. 5. ult. Gal. 3.13.
• * 89.8

  Isa. 53.10. Rom. 8 32. Isa. 53.8.
• * 89.9

  Heb. 1.6.
• * 89.10

  Mat. 11.27
• * 91.1

  Joh. 6.63.
• * 91.2

  Isa. 61.1. Luk. 4.18.
• * 91.3

  Joh. 36.37
• * 91.4

  Heb. 12.1, 2.
• * 91.5

  Mark 1.15 John 3.36. Joh. 7.37.
• * 91.6

  Luk. 10.34
• * 91.7

  Deut. 29.19.
• * 91.8

  Joh 8.22. Joh. 3.18. Rom. 8.13.
• * 91.9

  Jer. 6.14.
• * 91.10

  Rev. 2.23.
• * 91.11

  Luk. 10.35
• * 91.12

  2 Pet. 1.5, 6. Jam. 1.4.
• * 91.13

  Acts 2.36.
• * 91.14

  Mat. 5.29. Mat. 18.1••••
• * 91.15

  Isa. 42.3.
• * 91.16

  Mat. 11.28.
• * 91.17

  Psal. 119.9
• * 91.18

  Luk. 21.34
• * 91.19

  Eph. 2.1▪ Psal. 27.13
• * 91.20

  Luk. 13.3, 5. Joh. 8.22.
• * 93.1

  Psal. 139.4
• * 93.2

  Hos. 13.9.
• * 93.3

  Isa. 65.1.
• * 93.4

  Luk. 19.10
• * 93.5

  Isa. 55.1.
• * 93.6

  Isa. 53.5.
• * 93.7

  1 Pet. 2.24
• * 93.8

  Joh. 5.25.
• * 93.9

  Eph. 2.1.
• * 93.10

  Joh. 5.21.
• * 93.11

  Cant. 5.2.
• * 93.12

  Heb. 2.17.
• * 93.13

  Isa. 53. 1 Pet 2.22 2 Cor. 1.30.
• * 93.14

  1 Pet. 1.25.
• * 93.15

  Luk. 10.33, 34 35.
• * 93.16

  Rom. 6.9.
• * 93.17

  Joh. 5.40.
• * 93.18

  Acts 4.12.
• * 93.19

  Rev. 3 20.
• * 93.20

  Isa 55.1, 2.
• * 93.21

  Heb. 7.25.
• * 93.22

  2 Pet. 2.1.
• * 93.23

  Prov. 7.
• * 93.24

  Joh. 5.12. Hos. 14.4. 1 John 2.1, 2.
• * 94.1

  Gal. 3.15.
• * 95.1

  Col. 2.3.
• * 95.2

  Joh. 15.14
• * 95.3

  Joh. 13.1.
• * 95.4

  Joh. 1.12. Joh. 17.24 Joh. 14.27.
• * 95.5

  Joh. 10.23 Joh. 3.36. & 14.27. Joh. 17.20 Heb. 5 9.
• * 95.6

  Joh. 5.32, 36, 37. Acts 10.39.
• * 95.7

  Dan. 9.26, 27. Heb. 9.16.
• * 95.8

  1 Cor. 11.25. Heb. 9.17.
• * 95.9

  Heb. 7.12. Heb. 7.18.
• * 95.10

  Heb 10.9.
• * 95.11

  Rev. 2 25. Psal. 89.24
• * 95.12

  Mark 16.13, 16.
• * 95.13

  Gen. 4.7. Isa. 55.3. Luk 13 33 Hos. 6.3.
• * 95.14

  2 Sam 23.5.
• * 95.15

  Psal. 110▪3.
• * 95.16

  Joh. 10.29.
• * 95.17

  Joh. 17.11 Joh. 10.29 Joh. 14.16
• * 95.18

  Gal. 1.8.
• * 95.19

  Rev. 22.18, 19.
• * 95.20

  Heb. 9.15.
• * 97.1

  Joh. 3.16.
• * 97.2

  Rev. 22.6. Rev. 1.5.
• * 97.3

  1 Cor. 3.22, 23.
• * 97.4

  1 Cor. 2.16. Joh. 15.26
• * 97.5

  Rev. 22.18, 19.
• * 97.6

  Gal. 1.8.
• * 97.7

  1 Cor. 11.24.
• * 98.1

  Prov. 5.19.
• * 98.2

  Gesner collected by Topsall▪ p. 99.
• * 98.3

  Pliny, lib. 8. cap. 32.
• * 98.4

  Ibid.
• * 98.5

  Topsall, p. 91.
• * 98.6

  Pliny.
• * 98.7

  Pliny.
• * 98.8

  Topsal, p. 95.
• * 98.9

  Pag. 91.
• * 98.10

  Psal. 18.34
• * 98.11

  Isa. 35.6.
• * 98.12

  Wolfang. Franzius Hist. Ani∣mal. p. 66.
• * 98.13

  Topsall out of Gesner, p. 102.
• * 98.14

  Pliny, lib. 8. p. 213.
• * 98.15

  Ibid.
• * 98.16

  Pliny. Gesner.
• * 98.17

  Pliny lib. 8. p. 214. Topsall, p. 100. Gesner.
• * 98.18

  Wolf. Franz. Hist. Ani∣mal. p. 164
• * 98.19

  Ibidem.
• * 98.20

  Pliny. Sextus.
• * 98.21

  Gesner. Topsall, p. 103. Pliny. Dioscori∣des. Solinus.
• * 99.1

  Isa. 53.2.
• * 99.2

  Gen. 49.21
• * 99.3

  Mat. 11.29
• * 99.4

  Heb. 4.13.
• * 99.5

  Isa 43.2.
• * 99.6

  Isa. 41.10, 13, 14.
• * 99.7

  Prov. 8.31.
• * 99.8

  Ainsworth
• * 99.9

  Zach 4.7. Isa 40.4. & 41.15. Habak. 3.6
• * 99.10

  Exod. 33.21, 22.
• * 99.11

  Heb. 5.7.
• * 99.12

  Gen. 3.15.
• * 99.13

  Mat. 4.1, 2, 3, 4.
• * 99.14

  Col. 2.15. Gen. 3.15. 1 Joh. 3.8.
• * 99.15

  1 Joh. 1.••••.
• * 100.1

  Pliny, lib. 8. p. 21 3.
• * 101.1

  Rom. 16.20.
• * 101.2

  Cant. 8.14
• * 103.1

  Heb. 2.14.
• * 103.2

  Gal. 4 4. Heb. 10.5.
• * 103.3

  1 Tim. 2.5
• * 103.4

  Joh. 10.36
• * 103.5

  Acts 4.12.
• * 103.6

  Prov. 8.35▪ 36. Joh. 8.24.
• * 103.7

  Rom 8.32 1 Cor. 3.23
• * 103.8

  Joh. 10.1.
• * 103.9

  Joh. 14 6.
• * 103.10

  Psal. 49.7, 8.
• * 103.11

  Acts 4.12.
• * 103.12

  Acts 10.4.
• * 103.13

  2 Tim. 1.10.
• * 103.14

  Psal. 46.4.
• * 103.15

  2 Pet. 1 4.
• * 103.16

  Joh. 20.31 Act. 10.43. Act. 13.38. Rom. 5.1. Eph. 2.7.
• * 103.17

  Mal. 4.2.
• * 103.18

  Prov. 8.34.
• * 104.1

  Gen. ••••4.33
• * 104.2

  Exo. 25.40
• * 104.3

  Exo. 40.16
• * 104.4

  Mal. 1.6.
• * 105.1

  Isa. 43.10.
• * 105.2

  Psal. 89.19
• * 105.3

  Phil. 2.6, 7
• * 105.4

  Luk. 22.27
• * 105.5

  Gen. 41.41 & 55 57. Joh. 1.16. Col 1.19.
• * 105.6

  Col. 2.3.
• * 105.7

  Acts 20.28
• * 105.8

  Mat. 16.18
• * 105.9

  Zech. 6.12.
• * 105.10

  Mat. 13.2, 37.
• * 105.11

  Joh. 8.49. Joh. 7.17, 18. Luk. 22.42.
• * 105.12

  Joh. 12.4•••• Joh. 15.10
• * 105.13

  Mat. 8.20.
• * 105.14

  Heb. 5.8. Joh. 4.34.
• * 105.15

  Psal. 40.8. Luk. 2.9▪
• * 105.16

  Joh. 3.34.
• * 105.17

  Joh. 12.50
• * 105.18

  Heb. 3.2.
• * 105.19

  Psal. 2.8.
• * 105.20

  Isa. 52.13.
• * 105.21

  Isa. 53.12.
• * 105.22

  Heb. 1.9.
• * 105.23

  Heb. 12.2.
• * 105.24

  Heb. 5.7.
• * 107.1

  1 Joh. 5.7.
• * 107.2

  Joh. 17.1••••.
• * 107.3

  Joh▪ 14.30
• * 107.4

  Joh. 8.29.
• * 107.5

  Heb. 1.2.
• * 107.6

  Heb. 15.8.
• * 107.7

  Phil. 2.6, 7 Joh. 13 4, 5
• * 107.8

  Mat. 20 28
• * 107.9

  Phil. 2 5.
• * 107.10

  Joh. 15.8.
• * 107.11

  Isa. 26.12.
• * 107.12

  John 13.14, 15.
• * 107.13

  Joh. 12.26
• * 107.14

  Phil. 2.8.
• * 108.1

  Judg. 14.14.
• * 108.2

  Venning.
• * 108.3

  Topsall, p 366. 〈…〉〈…〉 Gel∣lius in his 〈◊〉〈◊〉.
• * 108.4

  Topsall's History of 〈◊〉〈◊〉 footed Beasts, p. 363.
• * 108.5

  Corpora magnani∣mo satis est prostrasse Leon••••. Ovid.
• * 108.6

  S••••xtus. Topsa••••, p. 3••••7.
• * 109.1

  1 Cor. 1.24.
• * 109.2

  Isa. 9.6. Isa. 62.1.
• * 109.3

  Col. 2.15.
• * 109.4

  Isa. 41.25.
• * 109.5

  Zeph. 1.14
• * 109.6

  Joel 2.1. & 3.16.
• * 109.7

  Rev. 16.5, 6.
• * 109.8

  Rev. 18.6.
• * 109.9

  Psal. 10.13, 14.
• * 109.10

  1 Sam. 15.2, 3.
• * 109.11

  Isa. 49.25, 26.
• * 109.12

  Mat. 25.38, 39.
• * 109.13

  Mat. 10.42
• * 109.14

  Mark 9 41.
• * 109.15

  Isa. 53.
• * 109.16

  James 4.
• * 111.1

  Cum ••••ide∣rent Israe∣litae illam, quasi quandam pruinam aut nivem circum castra pas∣sim jacere & albica∣re, quaesie∣rint à se invicem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• * 111.2

  Clav. Script. in vocem.

  Hieron. Laurett. Sylva Al∣leg. &c.
• * 112.1

  Exod. 16.
• * 113.1

  1 Tim. 3. Joh. 1.11, 12.
• * 113.2

  Heb. 10.
• * 113.3

  Joh. 6.
• * 113.4

  Rev. 1. 1 Pet. 2.22
• * 113.5

  Joh. 4.10.
• * 113.6

  Psal. 34.8.
• * 113.7

  Isa. 53.
• * 113.8

  Phil. 2.
• * 113.9

  Rev. 2.17.
• * 113.10

  Psal. 133.3
• * 113.11

  Rev. 1.
• * 113.12

  2 Cor. 5.17. Heb. 13.
• * 113.13

  Rivetus.
• * 113.14

  Heb. 9 12▪ 24.
• * 113.15

  Rev. 14.6.
• * 115.1

  Joh. 6.56, 57.
• * 115.2

  Joh. 5.24.
• * 115.3

  Joh. 6.5••••.
• * 116.1

  1 Kings 1.32, 33, &c.
• * 116.2

  2 Sam. 5.
• * 116.3

  1 Sam. 20.24.
• * 116.4

  Rom 13.
• * 117.1

  Heb. 1.6. Col. 1.15.
• * 117.2

  Heb▪ 1.4.
• * 117.3

  Mat. 12.42
• * 117.4

  Prov. 8.
• * 117.5

  Joh. 21.17
• * 117.6

  1 Cor. 1.24
• * 117.7

  Psal. 89.19
• * 117.8

  Psal. 43 7.
• * 117.9

  Isa 61.1.••••
• * 117.10

  Luke 2.11.
• * 117.11

  Mat. 25 31▪
• * 117.12

  Mat. 28.18
• * 117.13

  Mat. 28.18, 19, 20.
• * 117.14

  Joh. 8.40.
• * 117.15

  Luk. 19.27
• * 117.16

  Eph. 1.25. Col. 1.18, 19. Rev. 1.18.
• * 117.17

  Luke 10.5, 6.
• * 117.18

  Heb. 2.9.
• * 117.19

  Rev. 3.21.
• * 117.20

  1 Joh. 5.7.
• * 117.21

  2 Cor. 5.20
• * 117.22

  Rev. 22.16
• * 117.23

  Prov. 8.15, 16.
• * 117.24

  Eph 4.9, 10
• * 117.25

  Dan. 4.13. Act. 12.23
• * 117.26

  Act. 7.59.
• * 117.27

  Mat. 9.6.
• * 117.28

  1 Tim. 1.12
• * 117.29

  Eph. 3.8.
• * 118.1

  Dan. 4.31, 32.
• * 118.2

  Psal. 82.7.
• * 119.1

  Col. 1.16.
• * 119.2

  Col. 2 3.
• * 119.3

  Psal. 2.6.
• * 119.4

  Col. 2.15.
• * 119.5

  Heb. 13.8.
• * 119.6

  Rev. 12.
• * 119.7

  1 Cor. 15.
• * 119.8

  Rev. 1.18.
• * 119.9

  Heb. 1.8.
• * 119.10

  Psal. 80.17 Phil. 2.6. 1 Cor. 15.47.
• * 119.11

  1 Cor. 2.8.
• * 119.12

  2 Tim. 3.8
• * 119.13

  Mat. 10.28
• * 119.14

  Rev. 6.16.
• * 119.15

  Psal. 2.12.
• * 119.16

  1 Cor. 2.9.
• * 119.17

  Psal. 2 5.
• * 119.18

  Rev. 6.16.
• * 119.19

  Is••••. 61.11.
• * 119.20

  Zech. 14.20.
• * 120.1

  Lev. 22.17
• * 120.2

  Heb. 5.4. Num. 8.10
• * 120.3

  Exod. 29.7 Lev. 16.4.
• * 120.4

  Exod. 28.2
• * 120.5

  Exod. 29 6
• * 120.6

  Exo. 28.29
• * 120.7

  Exo. 28.36
• * 120.8

  Vers 38.
• * 120.9

  Lev. 21.14
• * 120.10

  Heb. 8.3.
• * 120.11

  Lev 16.14
• * 120.12

  Moses and Aaron, p. 20. Numb. 10. 2 Chron. 29.22.
• * 120.13

  Mal. 2.7.
• * 120.14

  2 Chron. 23 9, 10, 11
• * 120.15

  Num▪ 5 28
• * 120.16

  Heb. 13.11
• * 121.1

  Rom. 1.1•••• Heb. 2▪ 14, 15. Heb. 7.26, 28.
• * 121.2

  Act. 13.33. Psal. 110 4
• * 121.3

  Joh. 6.27.
• * 121.4

  Heb. 2.9.
• * 121.5

  Act. 10 38
• * 121.6

  Isa. 63.1, 2
• * 121.7

  Jer. 23 5. Eph. 1.22. Col. 1.18.
• * 121.8

  Rev. 19.8.
• * 121.9

  Heb. 7.25. Joh. 10.3.
• * 121.10

  Goodwin's Moses and Aaron, p. 17.
• * 121.11

  He 8.1.2, 3
• * 121.12

  Isa. 53.
• * 121.13

  Rev. 19.13 Heb. 1.2.
• * 121.14

  Heb. 9.28.
• * 121.15

  Heb. 10.22
• * 121.16

  Heb. 9.13, 14.
• * 121.17

  Heb. 12.22, 24.
• * 121.18

  Mat. 22.12, 13.
• * 121.19

  1 Cor. 15.52.
• * 121.20

  Luk. 1.79.
• * 121.21

  Mat. 17.4, 5.
• * 121.22

  Rom. 7. See Mr. Burroughs Sp••••ts of the Godly, p. 43, 44.
• * 121.23

  Prov. 8.15 Rev. 5.10.
• * 121.24

  Eph. 4 11.
• * 121.25

  Rev. 22.18, 19.
• * 121.26

  Acts 5.26
• * 121.27

  Heb. 9.24.
• * 121.28

  Heb. 9.12.
• * 121.29

  Rev. 8.3.
• * 121.30

  Mat. 6 8, 9, 10.
• * 121.31

  Heb. 13.12
• * 122.1

  Heb. 7.27, 28.
• * 122.2

  Heb. ••••.11.
• * 122.3

  Heb. 10.1, 2.
• * 122.4

  Vers. 3.
• * 122.5

  Heb. 7.23.
• * 123.1

  Heb. 9.14, 16, 12.
• * 123.2

  Heb. 7.22.
• * 123.3

  Heb. 7.28.
• * 123.4

  Heb. 7 26.
• * 123.5

  Heb. 8.12.
• * 123.6

  Heb. 9.26, 28.
• * 123.7

  Heb. 10.14
• * 123.8

  Heb. 10.10
• * 123.9

  Heb. 7.19.
• * 123.10

  Heb. 9.14.
• * 123.11

  1 Joh. 1.7.
• * 123.12

  Heb. 7.24, 25.
• * 123.13

  Heb. 9.12.
• * 123.14

  1 Joh. 2.2.
• * 123.15

  Heb. 10.
• * 123.16

  Heb. 7 25. chap. 2 17. chap. 4.15. chap. 5.2.
• * 123.17

  Dr. Owen.
• * 124.1

  Exod. 7.1.
• * 124.2

  1 Sam. 10.1. 1 King. 1.25.
• * 124.3

  2 King. 5.13.
• * 124.4

  1 Sam 12.23.
• * 124.5

  Mat. 13 37
• * 124.6

  Jer. 1.5.
• * 124.7

  1 King. 19.16.
• * 124.8

  2 Chron. 20.20.
• * 124.9

  Acts 10 43
• * 124.10

  Jer. 44.4. Ezek. 38.17. Dan. 9.6. Amos 3.7.
• * 124.11

  Eph. 2.20.
• * 124.12

  Eph. 4.
• * 124.13

  Jam. 5.10.
• * 124.14

  Acts 7.42. Rom 16.26.
• * 125.1

  Heb. 1 ••••, 2.
• * 125.2

  Joh. 14.2••••.
• * 125.3

  Joh. 12.49 Rev. 1.1.
• * 125.4

  1 Joh. 2.••••0
• * 125.5

  Ma. 8.2.
• * 125.6

  Joh. 15.3••••
• * 125.7

  Rev. 1.5.
• * 125.8

  Joh. 14.16.
• * 125.9

  John 17. v. 9, 15, 17, 21.
• * 125.10

  Joh. 1.11.
• * 125.11

  Heb. 3.2.
• * 125.12

  Heb. 1.9.
• * 125.13

  Luk. 4.18.
• * 125.14

  Isa. 40.11.
• * 125.15

  Isa. 55.4.
• * 125.16

  John 8. Jude
• * 125.17

  Acts 3.22, 23.
• * 125.18

  Mat. 11.26, 27.
• * 125.19

  Mat. 7.29.
• * 125.20

  Mat. 3.17.
• * 125.21

  1 Cor. 3.11
• * 125.22

  Joh. 5.39.
• * 125.23

  Rev. 22.18, 19.
• * 125.24

  Luke 21. Mat. 24. Mark 13.
• * 125.25

  Rev. 1.
• * 126.1

  1 Pet. 1.11
• * 126.2

  1 Pet. 3.18
• * 126.3

  Zech. 1 5.
• * 126.4

  Joh. 8.52.
• * 127.1

  Col. 2.9.
• * 127.2

  Joh. 1.45.
• * 127.3

  Heb. 2.3.
• * 127.4

  Mat. 11.27 Joh. 1.18.
• * 127.5

  Joh. 6.46. Joh. 8.38. Joh. 14.11 Joh. 15.24
• * 127.6

  Mat. 28.20
• * 127.7

  Mat. 1.23.
• * 127.8

  Mat. 10.15
• * 128.1

  Ezek. 34.2
• * 128.2

  1 Sam 17.36, 37.
• * 128.3

  Gen. 33.13
• * 128.4

  Luk. 15.5, 6.
• * 128.5

  Ezek. 34.4.
• * 128.6

  Luk. 2.8.
• * 129.1

  Rev. 7.3, 4
• * 129.2

  Ezek. 9.4.
• * 129.3

  Isa. 40.11. Psal. 23.1, 2. Joh. 10.3. Isa. 49.10. Prov. 8.6. Prov. 4.2. Jer. 3.15.
• * 129.4

  Acts 2.47.
• * 129.5

  Eph. 3.21.
• * 129.6

  Heb. 10.25
• * 129.7

  Jer. 5.26.
• * 129.8

  Isa. 40 11.
• * 129.9

  Isa. 3••••.3.
• * 129.10

  Luke 15.1, 2, 3, &c.
• * 129.11

  Ezek. 34.18.
• * 129.12

  Mark 10.42. Joh. 3.9, 10. Col. 3.25.
• * 129.13

  Isa. 2••••.3.
• * 129.14

  Jo••••. 17.
• * 129.15

  Re••••. 15. 1 J••••h. 1.9.
• * 129.16

  Joh. 15.8▪
• * 129.17

  1 Cor. 5.1, 2, 3. Tit. 3.10.
• * 129.18

  Mat. 25.
• * 131.1

  Joh. 15.16
• * 131.2

  Rom. 1.4.
• * 131.3

  Phil. 2.6.
• * 131.4

  1 Cor. 1.24.
• * 131.5

  Heb. 13.20 2 Pet. 5.4.
• * 131.6

  Psal. 103.3
• * 131.7

  Joh. 10.28.
• * 131.8

  Heb. 7.25.
• * 131.9

  Psal. 23 1.
• * 131.10

  Cant. 1.7.
• * 131.11

  Leigh Crit. Sacr. p. 435.
• * 131.12

  Jer. 33.15.
• * 131.13

  Isa. 11.1.
• * 131.14

  Acts 2.30.
• * 131.15

  Rev. 22.16
• * 133.1

  Rom. 1.3. Mark 6.3.
• * 133.2

  Gen. 3.15. Gen. 22.18.
• * 133.3

  Heb. 2.14.
• * 133.4

  Luk. 11.27 & 23.29.
• * 133.5

  Mat. 22.45 Rev. 22.16
• * 133.6

  Gal. 4.4.
• * 133.7

  Heb. 2.16.
• * 135.1

  Acts 4.12.
• * 135.2

  Rom. 9.31, 32.
• * 135.3

  Rom. 10.14.
• * 135.4

  Eph▪ 2.14.
• * 135.5

  Mat. 11.28, 29. Eph. 2.14.
• * 135.6

  Isa. 57.14. Hos. 14.9.
• * 135.7

  Mat. 11.28, 29.
• * 135.8

  Acts 4.12.
• * 135.9

  Joh. 8.56.
• * 135.10

  Heb. 10.20
• * 135.11

  Mat. 11.30
• * 137.1

  Joh. 14.11. 1 Joh. 5.7.
• * 137.2

  Heb. 10.2••••
• * 137.3

  Jude 3.
• * 138.1

  Luk 6.47. Mat. 7.24.
• * 138.2

  Isa. 22.16. Isa. 42.16. Jer. 48.28.
• * 138.3

  Num. 23.9
• * 138.4

  1 Sam. 13.6.
• * 138.5

  Psal. 81.16
• * 138.6

  Job 29.6.
• * 138.7

  Deut. 32.13.
• * 139.1

  Mat. 16.
• * 139.2

  1 Cor.
• * 139.3

  Rom. 8.36
• * 139.4

  Psal. 90.1. & 91.9. 1 Joh 4.
• * 139.5

  Psal. 89.26 & 94.22.
• * 139.6

  2 Pet. 1.4. Psal. 19 10
• * 139.7

  Rev. 22.1.
• * 142.1

  Venning.
• * 142.2

  Gen. 7.11.
• * 142.3

  Isa. 41.18.
• * 142.4

  Psal. 104.10.
• * 142.5

  Eccles. 2.6.
• * 142.6

  Jam. 3.12.
• * 143.1

  Rev. 22.1.
• * 143.2

  Jer. 2.13.
• * 143.3

  Psal. 36.9.
• * 143.4

  J••••h. 1.14, 16. Eph. 1 22, 23.
• * 143.5

  Zech. 13.••••.
• * 143.6

  Rev. 2••••.17
• * 143.7

  1 Cor. 2.14. Jam. 4.6.
• * 143.8

  Isa. 54.1.
• * 143.9

  Rev. 22.1, 2.
• * 143.10

  Ainsworth Cant. 4.15.
• * 143.11

  Psal. 16.11 Psal. 36.8, 9.
• * 143.12

  1 J••••h. 1 7. Zech. 13.1.
• * 143.13

  Joh. 7.37.
• * 145.1

  Col. 3.3••••.
• * 145.2

  Joh. 4.14.
• * 145.3

  What is meant by thirsting no more, is opened elsewhere.
• * 145.4

  Heb. 1.3. Joh. 17. Rev. 15.
• * 145.5

  Isa. 53.4, 5. Rom. 3.24 1 Cor. 1.2.
• * 145.6

  Eph. 1.21.
• * 145.7

  1 Cor. 11.3
• * 145.8

  Acts 4.11.
• * 145.9

  Eph. 1.22.
• * 145.10

  Col. 1.18.
• * 146.1

  Gen. 3 17
• * 146.2

  Gen. 40.16
• * 146.3

  Gen. 42 38
• * 146.4

  Gen. 48.18
• * 146.5

  Lev. 31.10 Num. 6.7.
• * 146.6

  Ezek. 29.6.
• * 146.7

  Psal. 21.3.
• * 146.8

  2 Kin. 6.31
• * 146.9

  Judg. 5.26
• * 146.10

  Rev. 4.4, 15, 24, 29, 33.
• * 146.11

  1 Sam. 4.12.
• * 147.1

  Heb. 1.9.
• * 147.2

  Psal. 82.7.
• * 147.3

  Joh. 1.14. Col. 1.19.
• * 147.4

  Col. 2.19.
• * 147.5

  Joh. 1.16.
• * 147.6

  Mat. 28.18. Phil. 4.13.
• * 147.7

  Isa. 53.6
• * 147.8

  Isa. 53, 3, 4.
• * 147.9

  Eph. 3.15.
• * 147.10

  Heb. 2.7▪ 9
• * 147.11

  Luk. 19.41
• * 147.12

  Cant. 5.1••••
• * 147.13

  Joh. 14. Joh. 16. Joh. 17. Acts 19▪
• * 147.14

  Rev. 1.5.
• * 147.15

  1 Pet. 1.8.
• * 149.1

  Rom. 8.28.
• * 149.2

  Gen. 3.15.
• * 149.3

  1 J••••h. 3.2
• * 150.1

  Mat. 11.8.
• * 150.2

  Z••••ph. 1.8.
• * 150.3

  Isa. 61.10, 11. Luk. 15.22.
• * 151.1

  Rev. 3.17.
• * 151.2

  Rom. 3.12.
• * 151.3

  Psal. 45.13, 14.
• * 151.4

  Mat. 7.13, 14. Luk. 12.22.
• * 151.5

  Eph. 4.22, 23, 24. Col. 3.8.
• * 151.6

  Acts 24▪ 16.
• * 151.7

  Eph. 6 22. 2 Cor. 3.6.
• * 151.8

  Ps••••l. 119.11. Rom. •••• 13
• * 151.9

  2 Cor. 5.17.
• * 151.10

  Prov. 12.26. 1 Cor. 4 9, 10.
• * 151.11

  Joh. 13.35. Joh. 15 19.
• * 151.12

  Ti••••. 2.14. Joh. 3.36. Heb. 12.14
• * 151.13

  2 Cor. 7.10. Joh. 16.20. 1 Pet. 5.5.
• * 151.14

  Isa. 61.10, 11. 2 Cor. 6.10. 1 Thes. 5.16. Phil. 4.4.
• * 153.1

  1 Pet. 3.4.
• * 153.2

  Heb. 5.14. 2 Cor. 7.1.
• * 153.3

  Gal. 4.18.
• * 153.4

  Mat. 25.9. Rev. 2.25.
• * 153.5

  See Christ the Saints Wedding-Garment.
• * 153.6

  Rev. 3.4.
• * 153.7

  Rev. 16.15
• * 153.8

  Liegh.
• * 153.9

  Gent. in Harm.
• * 153.10

  Christus vocatur Agnus propter immolationem pro peccatis totius mundi factam, quam ut Typi praefigurarunt Agni in V. T. im∣molait; tum propter mansu••••tudinem, patientiam, innocentiam, beneficentiam, &c. Glassius.
• * 154.1

  2 Sam. 12.3, 4.
• * 154.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chesitah, Nummus, sexta pars Denarii, Gen. 33.19. Job 42.11. Josh. 24.32. Nummus agni imagi∣ne signatus, doth sig∣nify both Money and a Lamb. Liegh Crit. Sac.
• * 154.3

  Liegh Crit. Sacr. Job 42.12
• * 155.1

  Heb. 7.26.
• * 155.2

  Mat. 4.2, 3. Mat. 2.14.
• * 155.3

  Mat. 11.2.
• * 155.4

  Heb. 12.3.
• * 155.5

  Mat 26.53
• * 155.6

  Mat. 26.63
• * 155.7

  Isa. 53.7.
• * 155.8

  Prov. 8.30. Isa. 42.1.
• * 155.9

  Heb. 10.7. John 10.15, 17, 18. Phil. 2.7, 8
• * 155.10

  Joh. 6.55.
• * 155.11

  Heb. 7.26. 1 Pet. 1.1, 17, 18, 19. Heb 7.27. Heb. 12.24
• * 155.12

  1 Cor. 1.30. Isa. 45.24. Jer. 23.6. & 33.16. Rev. 19.8. Col. 3.3.
• * 155.13

  Phil. 2.5.
• * 155.14

  Rom. 12.19. 1 Pet. 3.9.
• * 156.1

  Pliny, lib. 9. cap. 35.
• * 156.2

  Reperiuntur in con∣chis marinis, ex Rore caelesti certo anni tem∣pore hausto producta, vel potius nata.
• * 156.3

  Pliny lib. 9. cap. 35.
• * 156.4

  Pliny, lib. 9. cap. 35.
• * 156.5

  Scultet. Exercitat. Evang. lib. 2. c. 41.
• * 157.1

  Luk. 1.35.
• * 157.2

  Eccles. 2.4.
• * 157.3

  Cant. 3.2.
• * 157.4

  Job 28.18.
• * 157.5

  Phil. 3.8.
• * 157.6

  Rom. 1.1••••
• * 157.7

  Heb. 1.3.
• * 157.8

  Prov. 12.26,
• * 157.9

  1 Tim. 2.5▪
• * 159.1

  Mat. 28.
• * 160.1

  Prov. 27.9.
• * 160.2

  Amos 6.6.
• * 160.3

  Isa. 1.6.
• * 160.4

  Psal. 104.15.
• * 160.5

  Mat. 26 7.
• * 161.1

  Rev. 8.3, 4.
• * 161.2

  Heb. 1.9.
• * 161.3

  Isa. 61.3. Psal. 4.7▪
• * 161.4

  Cant. 1.4. Joh. 12.32 Jer. 31.3▪
• * 161.5

  Eph. 5.27.
• * 161.6

  1 Cor. 1.24. Prov. 3.••••5.
• * 161.7

  Eph 6 ••••0. Heb. 12.••••2
• * 161.8

  Psal. 31.24
• * 161.9

  2 Cor. 2•••• 14, 15. 2 Cor. 2.14.
• * 161.10

  Col. 2 3.
• * 161.11

  Jo••••. 1.14, 16.
• * 162.1

  Eccles. 10.1.
• * 162.2

  Esth. 2.12.
• * 162.3

  See Rober∣son.
• * 163.1

  Heb. 1 ••••.
• * 163.2

  Heb. 7.3. & cap. 13.8.
• * 163.3

  1 Pet. 3.4. Ezek. 16.13, 14.
• * 163.4

  Mat. 8.2.
• * 163.5

  Mat. 13.31.
• * 163.6

  Isa. 9.6.
• * 163.7

  Zech. 4.12.
• * 163.8

  Prov. 15.8. Prov. 21.27.
• * 164.1

  2 Sam. 15.37. 2 Kings 4.5.
• * 164.2

  Job 16.17.
• * 164.3

  Lev. 19.17
• * 164.4

  Psal: 141.5
• * 164.5

  Gen. 45.
• * 164.6

  Acts 23.14, 20, &c.
• * 165.1

  Joh. 10 27
• * 165.2

  Joh. 13.18
• * 165.3

  1 Cor. 6.17.
• * 165.4

  Eph. 2.14, 15, 16. compared
• * 165.5

  Cant. 2.14
• * 165.6

  1 Joh 1.7.
• * 165.7

  Joh. 13.1.
• * 165.8

  Joh. 17.3.
• * 165.9

  Isa. 63.9.
• * 165.10

  Heb. 4.15. Zech. 2.8.
• * 165.11

  Acts 9.4, 5. Isa. 51.22, 23.
• * 165.12

  Phil. 3.8, 9, 10.
• * 165.13

  Psal. 139.17. Jer. 29.11.
• * 165.14

  Isa. 40.11.
• * 165.15

  Cant. 2.14
• * 165.16

  Joh 13.23.
• * 165.17

  Psal. 25.14.
• * 165.18

  Cant. 4.10.
• * 165.19

  Cant. 5.1, 2.
• * 165.20

  Job 10.12.
• * 165.21

  Mark 10.51.
• * 165.22

  Psal. 119.67, 71. Rev. 3.1, 2.
• * 165.23

  Psal. 49.19. Psal. 16.7. Psal. 73.25
• * 165.24

  Heb. 12.8.
• * 165.25

  See Com∣forter.
• * 165.26

  Joh. 13.1. 2 Tim 4.17.
• * 167.1

  Heb. 2.16.
• * 167.2

  1 Joh. 3.1. 1 Cor. 2.10 Rom. 5.5, 6.
• * 167.3

  Isa. 49.15, 16. Heb. 13.5, 6. Psal. 40.17
• * 167.4

  1 King. 9 3 Mat. 28. ult.
• * 167.5

  Job 23.10
• * 167.6

  2 Pet. 2 9.
• * 167.7

  Mar. 28.18, 19. Acts 8.10.
• * 167.8

  1 Cor. 1.24.
• * 167.9

  Joh. 11.33
• * 167.10

  Rom. 8.33 Acts 16.25, 26.
• * 167.11

  Job 22.2••••.
• * 167.12

  Job. 11.42
• * 167.13

  Psal. 142.2 Prov. 18.24. 2 Chron. 24.22.
• * 167.14

  Mat. 5.16.
• * 167.15

  Prov. 27.••••
• * 168.1

  Hieron. Trag. lib. de S••••irp.
• * 168.2

  Hieron. Trag.
• * 168.3

  2 Chron. 27.29.
• * 169.1

  Isa. 11.1.
• * 169.2

  Cant. 5.10
• * 169.3

  Isa. 63.2.
• * 169.4

  See Preci∣ous Oint∣ment.
• * 169.5

  Cant. 1.3.
• * 169.6

  Psal. 45.2. Cant. 5.10
• * 169.7

  Isa. 53.2, 4.5.
• * 169.8

  Isa. 55 1. Rev. 22.1.
• * 169.9

  Ze••••h. 13 ••••.
• * 169.10

  Psal. 23.2.
• * 171.1

  Heb. 13.8.
• * 171.2

  Joh. 3.16.
• * 173.1

  Col. 2.3.
• * 173.2

  Isa. 50.4.
• * 173.3

  Zeck. 13.7. Psal. 80.15.
• * 173.4

  Gal. 4.4.
• * 173.5

  Heb. 5.4.
• * 173.6

  1 Joh. 2.1, 2.
• * 173.7

  Joh. 17.6, 11.
• * 173.8

  1 Joh. 2.1. Mat. 4 8.
• * 173.9

  Isa. 9.6. Joh. 5.14.
• * 173.10

  Joh. 12.49. Prov. 8.20.
• * 173.11

  Joh. 7.46. Joh. 14.13.
• * 173.12

  Joh. 16.24.
• * 173.13

  Joh. 17.24.
• * 173.14

  Luke 22.32.
• * 173.15

  Joh. 11.42
• * 173.16

  Mat. 11.28
• * 173.17

  2 Tim. 1.13. Joh. 17.20. Isa. 53.12.
• * 173.18

  Prov. 8.30.
• * 173.19

  Joh. 1.18.
• * 173.20

  Luk. 2.••••.
• * 173.21

  Rom. 11.35. Isa. 55.1.
• * 173.22

  Luk. 1.53.
• * 173.23

  Mat. 4.3▪ 4, 8, 9. Rev. 5.5, 6. Rom. 5.7. Gal. 3.13.
• * 173.24

  Joh. 17.4.
• * 173.25

  Rom. 3 26.
• * 173.26

  Joh. 17.17, 21, 24.
• * 173.27

  Rom. 8.38.
• * 173.28

  Joh. 3.40. Luk. 19.41, 42. Mat. 23.37.
• * 173.29

  Hos. 4.17.
• * 173.30

  Jer. 8.20.
• * 173.31

  Acts 10.42. Joh. 5.22.
• * 173.32

  Acts 17.31.
• * 175.1

  Joh. 17.20.
• * 175.2

  Joh. 5.24. Rom. 8.1
• * 175.3

  Joh. 17.9.
• * 175.4

  2 Sam. 25.4, 5. Luk. 10.42
• * 175.5

  Rom. 8.33, 34.
• * 175.6

  Mat. 4.11. Zech. 3.2.
• * 175.7

  Job 38.7▪ 1 Pet. 1.12
• * 175.8

  Mat. 3.17.
• * 175.9

  Prov. 1.20, 21, 22. Isa. 49.6.
• * 175.10

  Heb. 7.25.
• * 175.11

  Joh. 5.40.
• * 175.12

  1 Joh. 2.1, 2.
• * 176.1

  Acts 20.
• * 176.2

  1 Cor. 9.17
• * 176.3

  2 Cor. 6.8.
• * 176.4

  2 Tim. 4.
• * 177.1

  Acts 10.38.
• * 177.2

  Joh. 8.16.
• * 177.3

  Joh. 18.37.
• * 177.4

  Luk. 4.18.
• * 177.5

  Joh. 3.34.
• * 177.6

  Jo••••. 17.••••
• * 177.7

  Joh. 9.4.
• * 177.8

  Luk. 13.32
• * 177.9

  H••••b. 12.3.
• * 177.10

  Heb. 12.2.
• * 178.1

  1 Cor. 3.9
• * 178.2

  1 P••••. 5.3.
• * 179.1

  Isa. 7.14.
• * 179.2

  M••••t. 1.23. 1 Cor 15.47. Joh 1.1••••.
• * 179.3

  Jo••••. 3.34. Heb. 9 14. Joh 14.30 Heb. 7.26.
• * 179.4

  Rom. 9.5.
• * 179.5

  Joh. 20.28
• * 179.6

  Heb. 5.9. Psal. 78.19 Luke 2.11.
• * 179.7

  Heb. 2.3.
• * 179.8

  •••• Cor. 8.9
• * 179.9

  Heb. 3.1.
• * 179.10

  Joh. 7 46.
• * 179.11

  Mat. 7.29.
• * 179.12

  Mat. 17.5.
• * 179.13

  Heb. 11.25
• * 180.1

  Prov. 27.7.
• * 181.1

  Heb. 10 5.
• * 181.2

  Mat. 11.28, 29.
• * 181.3

  Joh. 1.15.
• * 181.4

  Mat. 19.17.
• * 181.5

  Col. 2.6. Joh. 4.10.
• * 181.6

  Joh. 1.11.
• * 181.7

  1 Tim. 1.15. Act. 13 47.
• * 181.8

  Luk. 14.24.
• * 181.9

  1 Pet. 2.7.
• * 181.10

  Rom. 5.6. Joh. 8.2▪
• * 181.11

  Phil 4 13.
• * 181.12

  Joh. 15.5.
• * 181.13

  Acts 4.12.
• * 181.14

  Song 5.10.
• * 181.15

  Prov. 3.13, 14, 15.
• * 181.16

  Psal. 73.25 Acts 20.24
• * 181.17

  Heb. 11.24, 25, 26.
• * 181.18

  Psal. 34.8.
• * 181.19

  Joh. 6.53.
• * 181.20

  Prov. Mat. Joh. Phil.
• * 181.21

  2 Thes. 3.10.
• * 181.22

  Joh. 6.27.
• * 181.23

  Rev. 3.17.
• * 181.24

  Joh. 3.36.
• * 181.25

  Mat 15.25, 26, 27, 28.
• * 183.1

  Rev. Heb.
• * 183.2

  Joh. 6.
• * 183.3

  Joh. 6.
• * 183.4

  Joh.
• * 183.5

  Prov. 8. John 1.
• * 183.6

  Joh. 5.24.
• * 183.7

  Mat. 6.
• * 183.8

  Sol 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quòd solus appareat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 184.1

  Psal. 19.4.
• * 184.2

  Jer. 7.18.
• * 184.3

  Gen. 1.16.
• * 184.4

  Of the Motions of the Sun.
• * 184.5

  The Ope∣rations of the Sun.
• * 184.6

  Job 30.11
• * 184.7

  Eccl. 11.7.
• * 185.1

  1 Tim. 2.5
• * 185.2

  Joh. 1.14.
• * 185.3

  Psal. 45.2.
• * 185.4

  Heb. 1.3.
• * 185.5

  1 Pet. 3 10
• * 185.6

  Cant. 5 10 Heb. 4 13.
• * 185.7

  Heb. 7.25.
• * 185.8

  Joh. 1.16.
• * 185.9

  Joh. 10.10.
• * 185.10

  Joh. 8.12.
• * 185.11

  Mark 16.15.
• * 185.12

  Mat. 28.18 Heb. 1.2. Joh. 17.2. Eph. 1.22.
• * 185.13

  Col. 2.10. Eph. 1.21.
• * 185.14

  Mat 5.14. Joh. 1 9.
• * 185.15

  Isa. 9.6. 1 Tim 3.16.
• * 185.16

  Eph. 1.20.
• * 185.17

  Psal. 8.10. Cant. 2.8, 9.
• * 185.18

  Rom. 8.34 Heb. 7.25.
• * 185.19

  Psal. 77.1••••
• * 185.20

  Joh. 12.••••9
• * 185.21

  Luk. 22.42
• * 185.22

  Col. 2.3. Eph. 3 19.
• * 185.23

  Acts 9.18.
• * 185.24

  Isa. 60.1, 3, 4, 5, 19, 20. & 62.2.
• * 185.25

  Heb. 4.13. Psal. 139.7▪ 8.
• * 185.26

  Isa 61.1. & 53.5. Mat. 9.20.
• * 185.27

  Joh. 3.5. Gal. 5.22.
• * 185.28

  Eph. 2.1.
• * 185.29

  Joh. 5.28. 1 Thess. 4.16.
• * 185.30

  Joh. 14.16 Joh. 11.25
• * 185.31

  Joh. 1.4, 5, 9.
• * 185.32

  Psal. 27.4.
• * 185.33

  Cant. 3.2. Psal. 63.2, 3.
• * 185.34

  Cant. 5.6.
• * 185.35

  Luke 22.61, 62. Act. 2.37. Act. 16.29, 30.
• * 185.36

  2 Cor. 2.15, 16.
• * 185.37

  Act. 24.25▪
• * 185.38

  Heb. 10.7.
• * 185.39

  Mat. 13.30
• * 185.40

  Rom. 9.22
• * 186.1

  Joh. 1.3.
• * 186.2

  Cant. 1.6.
• * 187.1

  Rev. 1.8.
• * 187.2

  Mat. 20.30
• * 187.3

  Isa. 8.8.
• * 187.4

  Mat. 13.6.
• * 187.5

  Col. 3.3, 4.
• * 187.6

  Amos 8.9.
• * 187.7

  Caryl o•••• Job 29.19.
• * 189.1

  Jo••••. 5.26.
• * 189.2

  Rom. 11.
• * 189.3

  Col. 3.3.
• * 189.4

  Joh. 15.5.
• * 189.5

  Mat. 13.16
• * 189.6

  Col. 3.3.
• * 189.7

  Mat. 4.5, 6
• * 189.8

  Rom. 11.
• * 189.9

  1 Joh. 3.3.
• * 190.1

  Job 14.8.
• * 191.1

  Heb. 9.24.
• * 191.2

  Heb. 13.8.
• * 191.3

  Isa. 9.6. 1 Joh. 5.20 Jude 25. Rom. 9.5. Joh. 1.2, 3. Heb. 1.10. Joh. 21.17 Mat. 9.1, 2, 4. Mark 2.5, 6, 7. Luk. 5.21. Zech. 2.19. Joh. 10.16 1 Cor. 4.7. Joh. 5.23.
• * 191.4

  See the Metaphor where the Word is compared to Light.
• * 191.5

  Joh. 14.19
• * 191.6

  Joh. 1.16.
• * 191.7

  A Vine, in Latine, Vitis, quia lenta, be∣cause flex∣ible, from Vi••••o••••, to bind with Twigs; or as Scaliger says, ex ferendo Vino, because it bears Wine. 'Tis called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Adverb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, una, cum, together, with; of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ham, cum, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in the Ioniam Dialect signifies Wine. 'Tis called in Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kerem, a Vine or Vineyard; or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gephe••••, &c.
• * 192.1

  Ezek. 17.8 Jer. 2.21. Psal. 80.9.
• * 192.2

  Rom. 17.17.
• * 192.3

  Plin. l. 14. c. 4.
• * 192.4

  Psal. 128.3.
• * 192.5

  Psal. 104.15. Prov. 31.6, 7.
• * 192.6

  Isa. 24.11.
• * 192.7

  1 Tim. 5.23.
• * 192.8

  Luk. 10.34.
• * 192.9

  Hieron. Tragu•••• in his Com. de Stirp. l. 3. p. 1059.
• * 192.10

  Plin. l. 14.1.
• * 193.1

  Mat. 8.20. Joh. 18.36.
• * 193.2

  Isa. 53.2, 3.
• * 193.3

  Phil. 2.9.
• * 193.4

  Heb. 1.14.
• * 193.5

  Heb. 1.6.
• * 193.6

  Luk. 2.52.
• * 193.7

  Luk. 2.46, 47.
• * 193.8

  Col. 1.19.
• * 193.9

  Joh. 1.14.
• * 193.10

  Joh. 15.6.
• * 193.11

  Acts 10.38. 1 Cor. 13.
• * 193.12

  Dan. 9.24.
• * 193.13

  Hos. 14.8.
• * 193.14

  Cant. 2.1.
• * 193.15

  Eph. 2.1, 5, 6.
• * 193.16

  Psal. 34.8.
• * 193.17

  2 Thes. 2.17. Rom. 1.5. Rom. 5.11. 2 Cor. 4.1.
• * 193.18

  Eph. 2 5, 8. Psal. 103.4
• * 193.19

  Cant. 2.3. Isa. 32.2.
• * 193.20

  2 Sam. 22.2, 3, 4. Isa. 53.5. Lam. 3.22.
• * 193.21

  Luk. 19.41
• * 193.22

  Mark 3.4.
• * 193.23

  Mat. 26.38.
• * 193.24

  Isa. 53.7. Luk. 22.44
• * 193.25

  Rev. 3.••••8.
• * 195.1

  Joh. 6.51.
• * 195.2

  Heb. 10.5.
• * 195.3

  Joh. 15.1••••
• * 195.4

  Heb. 13.8. Jam. 1.17.
• * 195.5

  Mat. 5 6. Mat. 11.28. Isa. 55.1.
• * 195.6

  Jo••••. 15.4.
• * 195.7

  Joh. 25.5.
• * 195.8

  Zech. 2.8.
• * 196.1

  Tagus p. 793.
• * 196.2

  Plin. lib. 21. c. 5.
• * 196.3

  c. 21. p. 5.
• * 197.1

  Rev. 19.8.
• * 197.2

  Rev. 3.4.
• * 198.1

  Cant. 1.5.
• * 198.2

  Pliny, lib. 17. c. 546.
• * 199.1

  Joh. 1.••••▪ ••••6.
• * 199.2

  Joh. 1.16.
• * 199.3

  Cant. 2.3.
• * 199.4

  Joh. 1.14.
• * 199.5

  Psal. 1.19.
• * 199.6

  Prov. 25.11.
• * 199.7

  Isa. 53.2.
• * 199.8

  Cant. 2.5.
• * 199.9

  Psal. 17.8. Isa 4.6. Isa. 25.4. Isa. 32.2. Psal. 57.1•••• Psal. 91.1.
• * 199.10

  Rev. 22.1.
• * 201.1

  Heb. 13.8.
• * 201.2

  Joh. 55.1. Rev. 2.2.
• * 201.3

  Joh. 7.37.
• * 201.4

  Motive.
• * 201.5

  Dan. 4.12.
• * 203.1

  1 Tim. 6.15.
• * 203.2

  1 Cor. 1.24. Rom. 8.6. Eph. 2.13, 14, 16.
• * 203.3

  Col 1.19. & 2.3.
• * 203.4

  Rom. 3.24, 26.
• * 203.5

  Acts 4.28. Acts 2.23.
• * 203.6

  Rev. 1••••.
• * 203.7

  Heb. 10 8.
• * 203.8

  Joh. 12.49
• * 203.9

  Joh. 6.36.
• * 203.10

  Gal. 4.4.
• * 203.11

  Mat. 10.40
• * 203.12

  Luk. 10.16
• * 203.13

  Joh. 5.22, 23.
• * 203.14

  Joh. 7.16.
• * 203.15

  Joh. 10.17, 18.
• * 203.16

  2 Cor. 5.19. Rom. 5 10
• * 203.17

  Eph. 2.16, 17. Col. 1.21, 22. Mark 1.15▪ & 16.16. Mat. 11.21, 22.
• * 203.18

  Mark 1.15▪
• * 203.19

  Mark 16.16. Mat. 11.28.
• * 203.20

  Isa. 45.22. Rev. 22.17▪
• * 203.21

  Luk. 19.41, 42.
• * 203.22

  Mat. 23.37.
• * 203.23

  Luk. 13.34.
• * 203.24

  Luk. 22.43
• * 203.25

  Heb. 1.6▪
• * 203.26

  Eph. 2.18.
• * 203.27

  Heb. 4.16.
• * 203.28

  Eph. 1.20.
• * 203.29

  Joh. 3 36.
• * 203.30

  Mat. 10.14
• * 203.31

  Heb. 10.26, 27.
• * 203.32

  Rev. 5.9, 10, 12, 13, 14.
• * 205.1

  Phil. 2.6, 7.
• * 205.2

  Heb. 1.3.
• * 205.3

  Isa. 53.5, 6, 7.
• * 205.4

  Joh. 5.24.
• * 205.5

  Joh. 3.17.
• * 205.6

  Luk. 2.12▪
• * 205.7

  Phil. 2.6, 7, 8.
• * 205.8

  Heb. 10.14.
• * 205.9

  2 Sam. 23.5.
• * 205.10

  Heb. 6.16, 17.
• * 205.11

  Luk. 19.42.
• * 205.12

  Some Mo∣tives.
• * 205.13

  Job 9.4.
• * 205.14

  Psal. 90.11
• * 205.15

  Isa. 55.9.
• * 205.16

  Isa. 1.24.
• * 205.17

  2 Cor. 6.2.
• * 205.18

  Isa. 55.3, 4.
• * 205.19

  Jer. 50.45.
• * 207.1

  Tit. 1.2.
• * 207.2

  Joh. 12.48
• * 207.3

  Joh. 14.10. Joh. 3.4.
• * 207.4

  Joh. 18.
• * 207.5

  Mark 16.16.
• * 207.6

  Joh. 5.10.
• * 207.7

  Rev. 22.19. Acts 20.27.
• * 207.8

  Joh. 14.6 J••••h. 1.17.
• * 207.9

  Rom. 2.15, 1••••. M••••t. ••••.15.
• * 209.1

  Joh. 1.1, 2.
• * 209.2

  Prov. 8.24.
• * 209.3

  Joh. 5.20. Joh. 8.38.
• * 209.4

  Heb. 1.1.
• * 209.5

  Heb. 2.2, 3.
• * 209.6

  1 Pet 5.12 Joh. 20 29 Rom. 8.16, 17.
• * 209.7

  Luk 9.26.
• * 209.8

  Heb. 12 25.
• * 210.1

  1 Kings ••••.50. 1 Kings 2.14.
• * 210.2

  E••••od. 29.12. & 30.10.
• * 210.3

  E••••od. 27.2
• * 211.1

  Heb. 9.14.
• * 211.2

  1 Joh. 2.2, 3.
• * 211.3

  Col. 3.17.
• * 211.4

  Rev. 8.4.
• * 211.5

  Heb. 9.26. Heb. 13.12
• * 211.6

  Rev. 8.3, 4, 5.
• * 211.7

  Ainsw.
• * 215.1

  Heb. 1.2.
• * 215.2

  Col. 2.3. Joh. 1.14, 16.
• * 215.3

  Mat. 28.18, 19, 20.
• * 215.4

  1 Cor. 15.27.
• * 215.5

  Rev. 4.1••••.
• * 215.6

  Psal. 2.8▪
• * 215.7

  Rom. 14.9.
• * 215.8

  Phil. 2.10▪ 11.
• * 215.9

  Dr. Owen on Heb. 7.••••
• * 215.10

  Mat. 12.5••••
• * 215.11

  Luk 1.32▪ 33.
• * 215.12

  Acts 2.36. cap. 4.11. cap. 5.30, 31.
• * 215.13

  Rev. 11.1•••• Dr. Owen.
• * 217.1

  Psal. 2.2, 3, 4, 5, 6.
• * 217.2

  Phil. 2.15.
• * 217.3

  Psal. 2.9.
• * 218.1

  Mat. 7.27.
• * 219.1

  Heb. 3.4.
• * 219.2

  Isa. 28.16.
• * 219.3

  Gen. 3.15▪
• * 219.4

  Mat. 16.18. 1 Co. 10▪ 4. Isa. 28.16.
• * 219.5

  Isa. 28.16.
• * 219.6

  Mat. 7.27. 1 Cor. 3.11. Joh. 8.22.
• * 219.7

  1 Pet. 2.4, 5, 6, 7.
• * 219.8

  Eph. 2.20, 21, 22.
• * 219.9

  1 Co. 1.30
• * 219.10

  Isa 45 24. Eph. 6 10. Joh. 15.7.
• * 219.11

  Psal. 89.3.
• * 219.12

  G••••l. 3.16.
• * 219.13

  Eph. 2, 13, 14, 15, 16. Rom. 5.10
• * 219.14

  2 Cor. 1.20 2 Cor. 5.18, 19.
• * 219.15

  Rom. 5.10, 11.
• * 219.16

  Col. 1.20, 21.
• * 221.1

  Isa. 28.16.
• * 221.2

  1 Pet. 2.4, 5.
• * 221.3

  Col. 2.19.
• * 221.4

  Joh. 14.19.
• * 221.5

  Rom. 3.2
• * 221.6

  1 Pet. 2.6.
• * 221.7

  Isa 28.16.
• * 221.8

  Rev. 21.18
• * 221.9

  1 Cor. 3.11▪
• * 221.10

  Heb. 12.28.
• * 221.11

  2 Tim. 1.12.
• * 221.12

  Joh. 1.9.
• * 221.13

  Mat. 5 20.
• * 221.14

  Mat. 3.9.
• * 221.15

  Mat. 25.1, 2, 3, 4, 5.
• * 221.16

  Exod. 34.6, 7.
• * 221.17

  See Mr. Tillingh.
• * 221.18

  Col 2.9. Eph. 2.21, 22.
• * 222.1

  Job 1.19.
• * 223.1

  Isa. 22.21, 22, 23, 24.
• * 223.2

  Eph. 2.14, 15.
• * 223.3

  Mat. 11.28
• * 223.4

  Psal. 32.7. Psal. 140.4
• * 223.5

  Psal. 45.2.
• * 223.6

  Ezek. 16.14.
• * 225.1

  1 Pet. 2.5.
• * 225.2

  1 Pet. 2.6.
• * 225.3

  Mat. 13, 4••••
• * 225.4

  Joh. 1.14, 16. Heb. 1.9.
• * 225.5

  Rev. 5.11, 12. Phil. 3.8, 9, 10. Cant. 5.10
• * 225.6

  Heb. 13.8.
• * 225.7

  Isa. 54.11, 12.
• * 225.8

  Joh. 5.23.
• * 225.9

  Ezek. 33.31.
• * 225.10

  Mat. 19.22
• * 225.11

  Mat. 6.21.
• * 225.12

  Phil. 3.8.9, 10.
• * 225.13

  Eph. 1.4. & 5.11.
• * 225.14

  Rom. 3.5.
• * 225.15

  Luk. 2.47.
• * 227.1

  Eph. 4.6. 1 Cor. 15.47. Joh. 1.14.
• * 227.2

  Joh. 1.1, 2.
• * 227.3

  Isa. 50.4.
• * 227.4

  Acts 2.34.
• * 227.5

  Psal. 89.19.
• * 227.6

  Eph. 1.20. Heb. 12.2. & 8.1.
• * 227.7

  Joh. 1.18.
• * 227.8

  1 Tim. 6.16.
• * 227.9

  Zach. 13.7.
• * 227.10

  1 Cor. 11.3. Col. 2.10. Joh. 5.28.
• * 227.11

  Rom. 5.2.
• * 227.12

  Psal. 73.25
• * 227.13

  Joh. 17.16. & v. 5.
• * 227.14

  Psal. 16.7.
• * 227.15

  Joh. 5.14.
• * 227.16

  Rev. 3.18.
• * 227.17

  Joh. 6.3, 7▪ &c. to the End. Joh. 14.15.
• * 227.18

  Mat. 9. from v. 1, to v. 9.
• * 227.19

  Joh. 5.16.
• * 227.20

  Luk. 22.32 2 Cor. 12.9. Rev. 12.9. 1 Joh. 3.8.
• * 228.1

  Bern. de pass. Dom. cap. 5.
• * 229.1

  Mat. 23.3. Luke. 19.41, 42.
• * 229.2

  Mat. 4.6, 8
• * 229.3

  Isa. 53.4.
• * 229.4

  Mat. 26.30. Luke 22.44.
• * 229.5

  Heb 4.15.
• * 229.6

  Luk. 19.42.
• * 229.7

  Ezek. 18.31.
• * 229.8

  Isa. 65.2. Mat. 11.28, 29.
• * 229.9

  1 Tim. 2.2, 3, 4.
• * 229.10

  Ezek. 18.31, 32.
• * 229.11

  Isa. 55.1.
• * 229.12

  Joh. 6.27.
• * 229.13

  Joh. 6.55.
• * 231.1

  Phil. 2.6, 7▪
• * 231.2

  Joh. 17.12.
• * 231.3

  Joh. 10.28.
• * 231.4

  Isa. 48.14, 15, 16.
• * 231.5

  Hos. 13.9.
• * 231.6

  Gen. 49.10.
• * 231.7

  Phil. 2.7.
• * 231.8

  Mark 3.25.
• * 233.1

  Isa. 63.5. Heb. 10.7. Heb. 3.6.
• * 233.2

  1 Cor. 1.24.
• * 233.3

  Joh. 8.42.
• * 233.4

  Mat. 10.5. Luk. 6.15. Acts 1.3.
• * 233.5

  Rev. 21.27
• * 233.6

  Rev. 20 ••••2.
• * 233.7

  Joh. 10.3.
• * 233.8

  Mat. 5.1. Mat. 13.1.
• * 233.9

  Mat. 5.4, 5, 6.
• * 233.10

  1 Tim. 1.20.
• * 233.11

  Isa. 55.4. Eph. 1.21, 22.
• * 233.12

  Joh. 13.1.
• * 233.13

  Mat. 28.20
• * 233.14

  Joh. 12.26
• * 233.15

  Mat. 28.20
• * 233.16

  Eph. 6.12.
• * 233.17

  Mat. 4.5, 6, 7.
• * 233.18

  Eph. 6.14, 15, 16, 17.
• * 233.19

  See the nature of the Chri∣stian Ar∣mour un∣der the Head of Metaphors relating to the Graces of the Spi∣rit.
• * 233.20

  Heb. 12.2.
• * 233.21

  Joh. 14▪16. Joh. 17.11, 12, 13, 14, 15, 20. Joh. 17.11, 15.
• * 233.22

  Eph. 4.11.
• * 233.23

  1 Tim. 1.12.
• * 233.24

  1 Tim. 3.6▪
• * 233.25

  1 Cor. 4.9▪
• * 233.26

  Isa. 9.6.
• * 233.27

  Joh. 1.3.
• * 233.28

  Rev. 5.3, 4.
• * 233.29

  1 Cor. 5.5.
• * 233.30

  Heb. 1.9.
• * 233.31

  Joh. 5.23.
• * 233.32

  Prov. 1.23.
• * 233.33

  Mat. 23.
• * 233.34

  Rev. 16.5, 6.
• * 233.35

  Rev. 14.19, 20. Ezek. 39.12.
• * 233.36

  Eph. 4.9. Col. 2.15.
• * 233.37

  Psal. 149.8, 9.
• * 233.38

  1 Cor. 15▪24, 28.
• * 234.1

  Pliny li. 33. p. 465. The Lord Bacon's Natural Hist. p. 224.
• * 234.2

  Plin. lib. 33. c. 465.
• * 235.1

  Lam. 4.2▪
• * 235.2

  Job 25.4. Mat. 15.19
• * 235.3

  Prov. 17.3. Isa. 48.10.
• * 235.4

  Jer. 9.7.
• * 235.5

  Job 23.16.
• * 235.6

  1 Pet. 1.7.
• * 235.7

  1 Pet. 4.1••••
• * 235.8

  1 Cor. 6.11.
• * 235.9

  Heb. 12.8, 9, 10.
• * 235.10

  Job 23.10
• * 235.11

  Isa. 27.7, 8
• * 235.12

  Psal. 60.8.
• * 235.13

  Psal. 37.20.
• * 235.14

  Psal. 68 2.
• * 235.15

  Mal. 3.2, 3.
• * 237.1

  1 Joh. 1.7. Isa. 27.9.
• * 237.2

  Mal. 3.18.
• * 237.3

  Heb. 12.
• * 237.4

  Ainsworth Wilson.
• * 237.5

  Deut. 32.11, 12. Eze••••. 29.3 Rev. 12.14 Exod. 9.4. Deut. 32.11, 12.
• * 237.6

  Ainsworth
• * 238.1

  See Caryl on Job 39.30.
• * 238.2

  Plin. lib. 10. c. 3. Job 39.27.
• * 238.3

  Pliny.
• * 238.4

  Deut. 28.49. Job 9.25. 2 Sam. 1.23. Job 8.1.
• * 238.5

  Pliny, lib. 10. cap. 4.
• * 238.6

  Ezek. 17.3
• * 238.7

  Deut. 32.11, 12.
• * 238.8

  Job 39.27, 28.
• * 238.9

  Wolfang, Frantz. Hist Ani∣mal. de Aquil. p. 325, 338.
• * 238.10

  Prov. 30.
• * 238.11

  Aelian. l. 14. c. 14. See Caryl on Job 39.
• * 239.1

  Rev. 1 5. Rev. 19.16
• * 239.2

  Psal. 89.19
• * 239.3

  Eph. 4.10. Heb. 7.26.
• * 239.4

  Gen. 3.15.
• * 239.5

  Mal. 4.2.
• * 239.6

  Exod. 19.14. Isa. 46.3, 4.
• * 239.7

  Isa. 33.16.
• * 239.8

  Psal. 57.1.
• * 239.9

  Rev. 6.18.
• * 239.10

  Psal. 2.10, 12▪
• * 239.11

  Job 11.17 Eph. 3.1••••.
• * 239.12

  Phil. 2.5, 6 1 Pet. 1.16 Col. 3.1.
• * 239.13

  Isa. 40, 31.
• * 239.14

  Joh. 21.15
• * 239.15

  Joh. 6.
• * 239.16

  Rev. 1.18▪
• * 239.17

  Isa. 9.6.
• * 241.1

  Psal. 57.1.
• * 242.1

  Psal. 45.9.
• * 242.2

  Prov. 7.17.
• * 242.3

  Mat 2.
• * 242.4

  Joh 19.39, 40.
• * 242.5

  Plin. lib. 12. cap. 16.
• * 242.6

  Plin. lib. 12.
• * 242.7

  Ainsworth
• * 242.8

  1 Sam. 25.29.
• * 243.1

  Cant. 3.6.
• * 243.2

  Rev. 8.4, 5
• * 243.3

  Isa. 1.5, 6, 7.
• * 243.4

  Ezek. ••••6.14. Eph. 5.27.
• * 243.5

  Isa. 53.5.
• * 243.6

  Joh. 2 20. Heb. 1.9.
• * 244.1

  Pliny.
• * 245.1

  Heb. 13.8.
• * 245.2

  Rev. 5.12, 13.
• * 245.3

  Jansen. in Conc. Evang.
• * 246.1

  Gen. 3.21.
• * 247.1

  Gen. 1.27.
• * 247.2

  Psal. 51.5.
• * 247.3

  Rom. 7.17, 18.
• * 247.4

  Rom. 3.25 Exod. 25.17, 18, 20.21. Guild, Moses un∣vailed p. 101. Mr. Ro∣binson's Christ all in all. p. 45.
• * 247.5

  Isa. 64 6.
• * 247.6

  Ezek. 16.12.
• * 247.7

  Isa. 45.24.
• * 247.8

  Isa. 61.10.
• * 247.9

  Rom. 8.
• * 247.10

  Mat. 1•••• 29.
• * 247.11

  Phil. 3.8, 9.10.
• * 247.12

  Ezek. 16.10, 11, 12, 13, 14.
• * 247.13

  Isa. 61.10, 11. 2 Cor. 6.10 1 Thes. 5.16.
• * 249.1

  Rev. 7.9.
• * 249.2

  Rev. 12.1.
• * 249.3

  Mal. 4.2.
• * 249.4

  Luk. 15.22
• * 249.5

  Col. 3.11.
• * 251.1

  Psal. Rom. 13.11, 12.
• * 251.2

  Heb. 1.3.
• * 251.3

  Mat. 4.5.
• * 251.4

  Mat. 21.38
• * 251.5

  Mat. 8.29.
• * 251.6

  Heb. 13 5.
• * 251.7

  Rev. 14.1, 4. Rev. 7.17.
• * 251.8

  Mat. 11.28, 29.
• * 251.9

  Act. 13.39.
• * 251.10

  Phil. 2.9. Mat. 1.21. Acts 4.26. Joh. 6.59. Psal. 4.5. 1 Joh. 5.20. Act. 13.15. Rev. 1.5. 2 Tim. 1.10. Heb. 1.4.
• * 251.11

  Rev. 1.8. Heb. 12.2.
• * 251.12

  Heb. 10.37.
• * 251.13

  Rev. 1.7.
• * 251.14

  Mat. 24.30 Act. 9.5.
• * 251.15

  Mat. 16.18
• * 251.16

  Isa. 9.7.
• * 251.17

  Rev. 22.16
• * 253.1

  Psal. 102.25.
• * 253.2

  Phil. 2.6, 7.
• * 253.3

  Heb. 1.3.
• * 253.4

  Joh. 8.12.
• * 253.5

  Joh. 1.5. Isa. 60.20.
• * 253.6

  Heb. 12.
• * 253.7

  Psal. 102.25, 26, 27.
• * 253.8

  Heb. 13.8.
• * 253.9

  Heb. 3.8.
• * 253.10

  Act. 16▪32.
• * 253.11

  Joh. 3.12.
• * 253.12

  Prov. 4.18.
• * 253.13

  2 Pet. 1.19
• * 255.1

  2 Thess. 1▪ 7, 8.
• * 255.2

  Mat. 24.37
• * 255.3

  Rev. 6.16, 17.
• * 255.4

  Mat. 25.8.
• * 257.1

  2 Pet. 3.10.
• * 257.2

  Jude v.14, 15.
• * 257.3

  Mark 13.35, 36, 37. Luke 21.34 36.
• * 257.4

  Mat. 25.20 & 24.44.
• * 257.5

  See Lieghs Crit. Sacr. on the Word.
• * 259.1

  Mat. 25 32 2 Cor. 5.10. Rev. 20.12, 13.
• * 259.2

  1 Cor. 1.24.
• * 259.3

  Mat. chap. 5, 6, 7.
• * 259.4

  Joh. 8.7.
• * 259.5

  Joh. 3.3.
• * 259.6

  Mat. 26 64
• * 259.7

  Rev 6.16▪ ••••7.
• * 259.8

  Rom. 7.12
• * 259.9

  Rev. 22.1••••
• * 259.10

  Joh. 5.22.
• * 259.11

  Act. 13.31. Heb. 9.27.
• * 259.12

  Mat. 10.15
• * 259.13

  Joh. 5.28.
• * 259.14

  1 Cor. 15. Act 24.15 2 Cor. 5.10.
• * 259.15

  Rev. 20.12
• * 259.16

  Mal. 3.5. Joh. 5.45.
• * 259.17

  Rom. 2.16
• * 259.18

  Eccles. 12. ult.
• * 259.19

  Jude 15.
• * 259.20

  Heb. 13.4.
• * 259.21

  Mat. 25.41, 42. Rom. 2.16
• * 259.22

  Rom. 2.15
• * 259.23

  Isa. 63 2. Rev. 1 13, 14.
• * 259.24

  Ma••••. 25.31
• * 259.25

  Zech. 14.
• * 259.26

  Psal. 1.5.
• * 259.27

  Mat. 5. from 41, to the end.
• * 259.28

  Mat. 25.4••••
• * 259.29

  Mat. 22.1••••
• * 259.30

  1 Cor. 6.9, 10.
• * 259.31

  Luk. 13.3, 5
• * 259.32

  Rev. 21.8.
• * 259.33

  Heb. 2.3.
• * 259.34

  Mat. 25 34
• * 259.35

  Rom. 3.25. c. 8.33, 34.
• * 261.1

  Rom. 3.13. See more where Sin is compa∣red to a Serpent.
• * 261.2

  Joh. 12.34.
• * 261.3

  Meses unvailed p. 85.
• * 261.4

  Heb. 7 26, 27.
• * 261.5

  A••••nsw.
• * 261.6

  Guild.
• * 261.7

  Ainswer.
• * 261.8

  1 Cor. 1.22, 23.
• * 261.9

  Mark 5.28
• * 261.10

  Luk. 5.12.
• * 261.11

  Mark 9.22
• * 261.12

  Job. 3.16. 1 Joh. 3.1.
• * 262.1

  1 King. 18.4.
• * 263.1

  Heb. 13.8.
• * 263.2

  Heb. 1.2, 3
• * 263.3

  Col. 1.16.
• * 263.4

  Prov. 8. Mat. 28.18, 19.
• * 263.5

  Col. 2.17.
• * 263.6

  Col. 1.19, 20. Eph. 2.15. 2 Cor. 5.21. Isa. 57▪6. Jer. 33.16. Isa. 45.24.
• * 263.7

  1 Tim. 1.7
• * 263.8

  1 Cor. 1.1
• * 263.9

  Rev. 1.5. Eph. 1.6.
• * 263.10

  Acts 4.12.
• * 263.11

  Eph. 2.1.
• * 263.12

  Phil. 1.29. Rom. 5.3, 6. Joh. 1.16. Heb. 12 2.
• * 263.13

  1 Cor. 1. Eph. 3.8.
• * 263.14

  1 Cor. 3.7
• * 263.15

  Rom. 6.
• * 263.16

  Joh. 10.10
• * 263.17

  Joh. 14.6.
• * 263.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mat. 3.17.
• * 263.19

  Mat. 11.28, 29.
• * 263.20

  Phil. 3.8. Gal. 2.20.
• * 263.21

  Rom. 9••••. Phil. 2.9, 10.
• * 264.1

  Job 2.12, 13.
• * 264.2

  Job 16.5.
• * 265.1

  Psal. 73.14
• * 265.2

  Joh. 16.2••••
• * 265.3

  Mat. 28.19 Joh. 15.7.
• * 265.4

  Acts 5.3, 4
• * 265.5

  2 Cor. 7.7
• * 265.6

  Jo••••.
• * 265.7

  Joh. 16.7.
• * 265.8

  Joh. 14.26
• * 265.9

  Joh. 16.••••5
• * 265.10

  Heb. 12.
• * 265.11

  Job 23.
• * 265.12

  Job 19.1••••
• * 265.13

  2 Cor. 4.1••••
• * 265.14

  1 Pet. 1.7.
• * 265.15

  Isa. 61.2, 3▪
• * 265.16

  Luk. 16.
• * 265.17

  Rom 8.26
• * 265.18

  Eph. 4.30.
• * 265.19

  Rom. 8.26, 27.
• * 265.20

  Psal. 239.23. Jer. 17.10. Rom. 8.27.26. 1 Cor. 2.10.
• * 265.21

  Eph. 4.30.
• * 265.22

  2 Thes. 2.16.
• * 265.23

  2 Cor. 4.8.
• * 265.24

  Isa ••••7.18.
• * 265.25

  Lam. 1.1••••.
• * 267.1

  Isa 40.28.
• * 267.2

  Psal. 138▪ 7.
• * 267.3

  Hos. 2.4.
• * 267.4

  Mat. 25.3. Isa. 33.14.
• * 267.5

  Psal. 125.5
• * 267.6

  Rev. 14.9, 10, 11.
• * 268.1

  Joh. 3.8.
• * 268.2

  See Pliny, lib. 2. cap. 19.
• * 268.3

  See Pliny; also Spe∣culum Mundi, p. 173.
• * 269.1

  1 Cor. 2.14.
• * 269.2

  Eph. 6.16.
• * 269.3

  Eph. 1.18.
• * 269.4

  Acts▪ 2.36, 37.
• * 269.5

  1 Cor. 2.10. Heb. 4.1••••.
• * 269.6

  Col. 1.1••••.
• * 269.7

  See Gar∣den.
• * 269.8

  1 Cor. 12▪ 11.
• * 269.9

  Gal. 1.16.
• * 269.10

  Rom. 8.5.
• * 269.11

  Ezek. 7.10 Isa. 40.6, 7.
• * 269.12

  Joh. 4.24.
• * 269.13

  Mat. 3.12.
• * 270.1

  1 King. 19.11.
• * 270.2

  Prov. 11.19.
• * 270.3

  Prov. 25.14.
• * 270.4

  Eccles. 11.4.
• * 271.1

  Eph. 3.17.
• * 271.2

  Col. 2.7.
• * 271.3

  Cant. 4. ult. Psal. 84.1••••
• * 271.4

  Joh. 14.17 Mat. 18.20.
• * 271.5

  1 Cor. 12.3 Luk.
• * 271.6

  Gal. 5.22.
• * 271.7

  Eph. 4.14.
• * 272.1

  Plin. lib. 23. p. 160.
• * 272.2

  Isa. 1.6.
• * 272.3

  Luk. 10.34
• * 272.4

  Vening.
• * 272.5

  Plin. p. 432.
• * 272.6

  Plin. lib. 23. p. 162.
• * 272.7

  Plin. lib. 23. p. 162.
• * 272.8

  Levit. 14.17, 18.
• * 273.1

  Acts 2.3. 1 Thes. 5.19.
• * 273.2

  Rev. 11.11 Joh. 14.19.
• * 273.3

  Eph. 1.17.18.
• * 273.4

  Rom. 8.26.
• * 273.5

  Isa. 25.6.
• * 273.6

  Isa. 58.11.
• * 273.7

  Ezek. 36.25, 26, 27. Joh. 6.63. Joh. 15.3.
• * 273.8

  Mat. 25.8, 10.
• * 273.9

  Ezek. 16.14.
• * 273.10

  Ezek. 16.14.
• * 273.11

  Heb. 1.9.
• * 275.1

  Rev. 22.1. Joh. 15.26
• * 277.1

  Rom. 12.2. 1 Cor. 6.19, 20.
• * 277.2

  Gal. 5.22, 23. Phil. 4.7.
• * 277.3

  Psal. 119.115. Zech. 3.2.
• * 277.4

  Eph. 1.14.
• * 277.5

  1 Cor. 12.7. Gal. 5.22.
• * 277.6

  Gal. 5.25.
• * 277.7

  2 Tim. 4.8
• * 279.1

  1 Pet. 1.5.
• * 279.2

  Rev. 2.10.
• * 279.3

  1 Tim. 4.••••
• * 279.4

  Joh. 10.2••••
• * 279.5

  1 Cor. 6.19, 20.
• * 279.6

  H••••b. 6.
• * 279.7

  Luk. ••••2.31
• * 279.8

  Eph. 1.13.
• * 279.9

  Prov. 1.23.
• * 279.10

  2 Cor. 3 3. 2 Cor. 4.7.
• * 279.11

  Wilson.
• * 280.1

  See Caryl on Job 36.14.
• * 281.1

  Psal. 22.14
• * 281.2

  2 Cor. 1.22
• * 281.3

  Eph. 1.13. Acts 5.3.
• * 281.4

  2 Tim. 2.19. Rom. 9.
• * 281.5

  Mark 16.20. Heb. 2.3, 4
• * 281.6

  Ezek. 9.4. Rev. 7.3. Rev. 9.4.
• * 281.7

  Rev. 8.16.
• * 283.1

  Eph. 4.30▪
• * 283.2

  Rom. 8.5. 2 Co. 3 18
• * 283.3

  Phil. 3.9, 10, 11, 12.
• * 285.1

  Joh. 15.26
• * 285.2

  Rev. 22.1.
• * 285.3

  Rev. 22.
• * 285.4

  Isa. 55.1.
• * 285.5

  Rom. 8.27
• * 285.6

  Joh. 3▪5. Gal. 5.26.
• * 285.7

  1 Cor. 6.11
• * 285.8

  Exod. 20.24.
• * 285.9

  Acts 2.1, 2, 3.
• * 285.10

  Isa. 27.12.
• * 285.11

  Isa. 30.25.
• * 285.12

  Isa. 40.19, 20.
• * 285.13

  Psal. 46.4.
• * 285.14

  Acts 9.6.
• * 285.15

  Zech 4.6.
• * 285.16

  Isa. 59.••••.
• * 285.17

  Ps••••l. 1.3.
• * 285.18

  Isa. 44.4.
• * 285.19

  Jer. 17 7, 8
• * 285.20

  Gal. 5.22.
• * 285.21

  Gen. 6.
• * 285.22

  1 Cor. 4.7.
• * 285.23

  Rev. 22.1.
• * 285.24

  1 Cor. 6.11.
• * 285.25

  Joh. 4.13, 14.
• * 286.1

  Isa. 11.15.
• * 287.1

  Act 5.3, 4.
• * 287.2

  1 Joh. 5.7.
• * 287.3

  Job 33.4.
• * 287.4

  Psal. 13.97
• * 287.5

  Ezek. 47.5
• * 287.6

  Isa. 55.1.
• * 288.1

  Rev. 22.17.
• * 288.2

  Eph. ••••.18.
• * 289.1

  Psal. 65.10
• * 289.2

  Joh. 5.2.3, 4.
• * 290.1

  1 Cor. 6.11.
• * 290.2

  Psal. 42.1, 7.
• * 290.3

  Hos. 7.6, 7
• * 290.4

  Acts 9.
• * 290.5

  Acts 9.
• * 290.6

  Acts 9.6.
• * 290.7

  Psal. 41.5.
• * 290.8

  Psal. 107.20.
• * 290.9

  Joh. 4.14.
• * 290.10

  Isa. 55.1.
• * 290.11

  Rev. 22.17.
• * 292.1

  Joh. 4.14.
• * 292.2

  Rom 8.9.
• * 292.3

  Isa. 55.1.
• * 292.4

  Joh. 7.37.
• * 294.1

  1 Joh 3.6.
• * 294.2

  Rom. 8.16
• * 294.3

  Job 16.19
• * 294.4

  2 Cor. 1.11, 12.
• * 296.1

  1 Cor. 2.10.
• * 296.2

  Eph. 3.3.
• * 296.3

  1 Pet. 3.16.
• * 296.4

  Luk. 24.45
• * 296.5

  Joh. 14.26.
• * 296.6

  Neh. 9.20.
• * 296.7

  Gen. 6.3.
• * 296.8

  Dr. Owen.
• * 296.9

  1 Joh, 2.20, 27.
• * 296.10

  2 Tim. 2.2.
• * 296.11

  Eph. 4.
• * 297.1

  Dr. Owen.
• * 297.2

  Psal. 55.6.
• * 298.1

  Heb. 4.13▪
• * 298.2

  Mr. Black∣wood on Mat. 3. p. 85.
• * 300.1

  2 Pet. 2.21
• * 300.2

  Joh. 3.3.
• * 302.1

  2 Tim. 3.16, 17. Joh. 16.13.
• * 302.2

  Rom. 8.14